Deuteronomy 5:29

5:29 If only it would really be their desire to fear me and obey ¹  all my commandments in the future, so that it may go well with them and their descendants forever.

John 14:21-24

14:21 The person who has my commandments and obeys ²  them is the one who loves me. ³  The one ⁴  who loves me will be loved by my Father, and I will love him and will reveal ⁵  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ⁶  said, ⁷  “what has happened that you are going to reveal ⁸  yourself to us and not to the world?” 14:23 Jesus replied, ⁹  “If anyone loves me, he will obey ¹⁰  my word, and my Father will love him, and we will come to him and take up residence with him. ¹¹  14:24 The person who does not love me does not obey ¹²  my words. And the word ¹³  you hear is not mine, but the Father’s who sent me.

John 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ¹⁴  You believe in God; ¹⁵  believe also in me.

John 3:22-24

Further Testimony About Jesus by John the Baptist

3:22 After this, ¹⁶  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John ¹⁷  was also baptizing at Aenon near Salim, ¹⁸  because water was plentiful there, and people were coming ¹⁹  to him ²⁰  and being baptized. 3:24 (For John had not yet been thrown into prison.) ²¹ 

John 5:3

5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.

Revelation 14:12

14:12 This requires ²²  the steadfast endurance ²³  of the saints – those who obey ²⁴  God’s commandments and hold to ²⁵  their faith in Jesus. ²⁶ 

[5:29]  ¹ tn Heb “keep” (so KJV, NAB, NIV, NRSV).

[14:21]  ² tn Or “keeps.”

[14:21]  ³ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ⁴ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ⁵ tn Or “will disclose.”

[14:22]  ⁶ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ⁷ tn Grk “said to him.”

[14:22]  ⁸ tn Or “disclose.”

[14:23]  ⁹ tn Grk “answered and said to him.”

[14:23]  ¹⁰ tn Or “will keep.”

[14:23]  ¹¹ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[14:24]  ¹² tn Or “does not keep.”

[14:24]  ¹³ tn Or “the message.”

[14:1]  ¹⁴ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ¹⁵ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[3:22]  ¹⁶ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[3:23]  ¹⁷ sn John refers to John the Baptist.

[3:23]  ¹⁸ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ¹⁹ tn Or “people were continually coming.”

[3:23]  ²⁰ tn The words “to him” are not in the Greek text, but are implied.

[3:24]  ²¹ sn This is a parenthetical note by the author.

[14:12]  ²² tn Grk “Here is.”

[14:12]  ²³ tn Or “the perseverance.”

[14:12]  ²⁴ tn Grk “who keep.”

[14:12]  ²⁵ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²⁶ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”