John 14:1

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John 14:1 in Multiple Translations

Berean Standard Bible BSB

“Do not let your hearts be troubled. You believe in God; believe in Me as well.

King James Version KJV

Let not your heart be troubled: ye believe in God, believe also in me.

American Standard Version ASV

Let not your heart be troubled: believe in God, believe also in me.

Bible in Basic English BBE

Let not your heart be troubled: have faith in God and have faith in me.

Free Bible Version FBV

“Don't be anxious. Trust in God, trust in me as well.

Geneva Bible 1599 GNV

Let not your heart be troubled: ye beleeue in God, beleeue also in me.

Young's Literal Translation YLT

'Let not your heart be troubled, believe in God, also in me believe;

World English Bible WEB

“Don’t let your heart be troubled. Believe in God. Believe also in me.

Noah Webster Bible WBS

Let not your heart be troubled: ye believe in God, believe also in me.

Douay-Rheims 1899 DRV

Let not your heart be troubled. You believe in God, believe also in me.

Translation for Translators T4T

Jesus continued by saying to us, “Stop being anxious/worried. Keep on trusting in God (OR, You are trusting in God); also keep trusting in me.

Plain English Version PEV

Jesus said to his followers, “Don’t let anything upset you. You believe in God, and you have to believe in me too.

Study Highlights

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Berean Amplified Bible — John 14:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 14:1 Interlinear (Deep Study)

BIB

GRK μη ταρασσεσθω υμων η καρδια πιστευετε εις τον θεον και εις εμε πιστευετε

μη mē G3361 not Particle-N

ταρασσεσθω tarassō G5015 to trouble Verb-PPM-3S

υμων su G4771 you Pron-2GP

η ho G3588 the/this/who Art-NSF

καρδια kardia G2588 heart Noun-NSF

πιστευετε pisteuō G4100 to trust (in) Verb-PAI-2P

εις eis G1519 toward Prep

τον ho G3588 the/this/who Art-ASM

θεον theos G2316 God Noun-ASM

και kai G2532 and Conj

εις eis G1519 toward Prep

εμε egō G1473 I/we Pron-1AS

πιστευετε pisteuō G4100 to trust (in) Verb-PAM-2P

Greek Word Study

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Greek Word Reference — John 14:1

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ταρασσεσθω tarassō G5015 "to trouble" Verb-PPM-3S

To trouble someone means to stir them up or disturb their peace, like in John 11:33 and Acts 15:24. It's about causing someone to feel upset or agitated.

Definition: ταράσσω [in LXX for בָּהַל, רָגַז, etc., forty-six words in all ;] to disturb, trouble, stir up: primarily in physical sense (Hom., Eur.): τ. ὕδωρ, Jhn.1:5 [4], Jhn.1:7. Metaphorical, of the mind (Æsch., Plat., al.), to trouble, disquiet, perplex: Act.15:24, Gal.1:7 5:10; ἑαυτόν (troubled himself; Westc., in l), Jhn.11:33; of a crowd, to stir up, Act.17:8, 13; pass., Mat.2:3 14:26, Mrk.6:50, Luk.1:12 24:38, Jhn.12:27 (Psa.6:4) Psa.14:1, 7, 1Pe.3:14" (LXX) ; τ. πνεύματι, Jhn.13:21 (cf. δια-, ἐκ-ταράσσω) (AS)

Usage: Occurs in 17 NT verses. KJV: trouble See also: 1 Peter 3:14; John 12:27; Matthew 14:26.

υμων su G4771 "you" Pron-2GP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καρδια kardia G2588 "heart" Noun-NSF

The Greek word for heart refers to the seat of thoughts, feelings, and emotions, like in 2 Kings 18:14. It's where our moral and spiritual condition lies. The KJV translates it as heart or broken-hearted.

Definition: καρδία, -ας, ἡ, [in LXX chiefly for לֵבָב ,לֵב ;] the heart, __1. the bodily organ which is regarded as the seat of life ( 2Ki.18:14, 4Ki.9:24, al.). __2. In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317f.; DGG, ii, 344a); __(a) of the seat of physical life ( Jdg.19:5, Psa.101 (102):5 103 (104):15): Act.14:17, Jas.5:5; __(b) of the seat of spiritual life: Mat.5:8, Mrk.7:19, Luk.1:51, Act.5:3, Rom.10:9, 10 Eph.6:5, al.; pl., Mat.9:4, Mrk.2:6, al.; opposite to στόμα, χείλεα, πρόσωπον, Mat.15:8, Mrk.7:6, Rom.10:8, 9 2Co.5:12; περιτομὴ καρδίας, Rom.2:29; ἐκ κ., Rom.6:17, 1Pe.1:22; ἀπὸ τῶν κ., Mat.18:35; ἐν ὅλῃ (ἐξ ὅλης), Mat.22:37, Mrk.12:30" (LXX) ; γινώσκειν (ἐρευνᾶν, δοκιμάζειν) τὰς κ., Luk.16:15, Rom.8:27, 1Th.2:4; to think, etc., ἐν τ. κ., Mat.9:4, Mrk.2:6, Luk.12:45, Rom.10:6; συνιέναι (νοεῖν) τῇ κ., Mat.13:15, Jhn.12:40; ἐπαχύνθη ἡ κ., Mat.13:15 (LXX); πωροῦν τὴν κ., Jhn.12:40; κ. εὐθεῖα, Act.8:21; πονηρά, Heb.3:12; ἀμετανόητος, Rom.2:5; εἶναι (ἔχειν) ἐν τῇ κ., 2Co.7:3, Php.1:7; ὀδύνη τῇ κ., Rom.9:2. __3. Of the central or innermost part of anything (of the pith of wood, Arist.): τ. γῆς, Mat.12:40 (Cremer, 343ff.). (AS)

Usage: Occurs in 151 NT verses. KJV: (+ broken-)heart(-ed) See also: 1 Corinthians 2:9; James 5:8; 1 Peter 1:22.

πιστευετε pisteuō G4100 "to trust (in)" Verb-PAI-2P

To believe or trust in someone, like having faith in Jesus Christ, is what this word means. It's used in Matthew 24:23 and Mark 13:21, showing trust in God's power and promises.

Definition: πιστεύω, [in LXX chiefly for אמן hi. ;] __1. intrans., to have faith (in), to believe; in cl., with accusative, dative, in NT also with prep, (on the significance of the various constructions, see M, Pr., 67f.; Vau. on Rom.4:5; Ellic. on 1Ti.1:16; Abbott, JV, 19-80): absol., Mat.24:23, 26 Mrk.13:21, 1Co.11:18; with accusative of thing(s), Act.13:41, 1Co.13:7; with dative of person(s) (to believe what one says), Mrk.16:[13, 14], 1Jn.4:1; τ. ψεύδει, 2Th.2:11; περί . . . ὅτι, Jhn.9:18; esp. and most frequently with reference to religious belief: absol., Mat.8:13, Mrk.5:36, Luk.8:50, Jhn.11:40, al.; before ὅτι, Mat.9:28, al.; with dative (see supr., and cf. DB, i, 829a), Jhn.3:12 5:24 6:30 8:31, Act.16:34, Gal.3:6" (LXX), 2Ti.1:12, 1Jn.5:10, al.; with prep., (expressing personal trust and reliance as distinct from mere credence or belief; see M, Pr., l.with; DB, i, 829b), to believe in or on: ἐν (Psa.77 (78):22, al.), Mrk.1:15 (see Swete, in l.); εἰς, Mat.18:6, Jhn.2:11 (see Westc., in l.), and freq., Act.10:43 19:4, Rom.10:14, Gal.2:16, Php.1:29, I Jhn.5:10, 1Pe.1:8; εἰς τ. ὄνομα, Jhn.1:12 2:23 3:18, 1Jn.5:13; ἐπί, with accusative, Mat.27:42, Act.9:42 11:17 16:31 22:19, Rom.4:5; ἐπί, with dative, Rom.9:33 (LXX) 10:11 (ib.), 1Ti.1:16, 1Pe.2:6" (LXX) ; ptcp. pres., οἱ π., as subst., Act.2:44, Rom.3:22, 1Co.1:21, al.; aor., Mrk.16:[16], Act.4:32; pf., Act.19:18 21:20 (on Johannine use of the tenses of π., see Westc, Epp. Jo., 120). __2. Trans., to entrust: with accusative and dative, Luk.16:11, Jhn.2:24; pass., to be entrusted with: with accusative, Rom.3:2, 1Co.9:17, Gal.2:7, 1Th.2:4 (see Lft., Notes, 21f.), 1Ti.1:11, Tit.1:3. (AS)

Usage: Occurs in 219 NT verses. KJV: believe(-r), commit (to trust), put in trust with See also: 1 Corinthians 1:21; John 5:47; 1 Peter 1:8.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεον theos G2316 "God" Noun-ASM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

εμε egō G1473 "I/we" Pron-1AS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

πιστευετε pisteuō G4100 "to trust (in)" Verb-PAM-2P

To believe or trust in someone, like having faith in Jesus Christ, is what this word means. It's used in Matthew 24:23 and Mark 13:21, showing trust in God's power and promises.

Usage: Occurs in 219 NT verses. KJV: believe(-r), commit (to trust), put in trust with See also: 1 Corinthians 1:21; John 5:47; 1 Peter 1:8.

Study Notes — John 14:1

Show Verse Quote Highlights

Context
Cross References
John 14:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 14:1
Jamieson-Fausset-Brown on John 14:1
Matthew Poole's Commentary on John 14:1
Trapp's Commentary on John 14:1
Ellicott's Commentary on John 14:1
Adam Clarke's Commentary on John 14:1
Cambridge Bible on John 14:1
Barnes' Notes on John 14:1
Whedon's Commentary on John 14:1
Sermons on John 14:1

Context — In My Father’s House Are Many Rooms

1“Do not let your hearts be troubled. You believe in God; believe in Me as well.

2In My Father’s house are many rooms. If it were not so, would I have told you that I am going there to prepare a place for you? 3And if I go and prepare a place for you, I will come back and welcome you into My presence, so that you also may be where I am.

Cross References

	Reference	Text (BSB)
1	Isaiah 26:3	You will keep in perfect peace the steadfast of mind, because he trusts in You.
2	John 16:22–23	So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take away your joy. In that day you will no longer ask Me anything. Truly, truly, I tell you, whatever you ask the Father in My name, He will give you.
3	Isaiah 12:2–3	Surely God is my salvation; I will trust and not be afraid. For the LORD GOD is my strength and my song, and He also has become my salvation.” With joy you will draw water from the springs of salvation,
4	John 14:27–28	Peace I leave with you; My peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled; do not be afraid. You heard Me say, ‘I am going away, and I am coming back to you.’ If you loved Me, you would rejoice that I am going to the Father, because the Father is greater than I.
5	2 Corinthians 12:9–10	But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me. That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.
6	John 6:40	For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
7	Psalms 42:5–6	Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him for the salvation of His presence. O my God, my soul despairs within me. Therefore I remember You from the land of Jordan and the peaks of Hermon— even from Mount Mizar.
8	John 12:44	Then Jesus cried out, “Whoever believes in Me does not believe in Me alone, but in the One who sent Me.
9	Psalms 43:5	Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God.
10	1 Peter 1:21	Through Him you believe in God, who raised Him from the dead and glorified Him; and so your faith and hope are in God.

John 14:1 Summary

Jesus is telling His disciples not to be anxious or fearful, but to trust in Him just as they trust in God. This means believing in Jesus' power, love, and wisdom, and knowing that He is always with us (as seen in Matthew 28:20). When we trust in Jesus, we can find peace and comfort, even in difficult times (like in Psalms 23:4). By trusting in Jesus, we can have confidence that He will take care of us and guide us, just as a loving Father would.

Frequently Asked Questions

What does Jesus mean by 'do not let your hearts be troubled' in this verse?

Jesus is calling His disciples to trust in Him and not be anxious or fearful, as seen in other scriptures like Matthew 6:25-34, where we are reminded that God cares for our needs and will provide for us.

How can we believe in Jesus as we believe in God?

Believing in Jesus as we believe in God means trusting in His power, wisdom, and love, just as we trust in God's character, as described in verses like Hebrews 1:3, which states that Jesus is the exact representation of God's being.

Is Jesus saying that we should not have any emotions or feelings of sadness?

No, Jesus is not saying that we should suppress our emotions, but rather that we should not let our troubles and fears control us, as seen in Psalms 55:22, where we are encouraged to cast our cares on God and trust in His goodness.

What is the relationship between believing in God and believing in Jesus?

In John 14:1, Jesus is emphasizing that believing in Him is closely tied to believing in God, as He is the Son of God and the representation of God's love and character, as seen in verses like John 1:14 and John 10:30.

Reflection Questions

What are some areas in my life where I am letting my heart be troubled, and how can I apply Jesus' words to those situations?
How can I deepen my trust in Jesus, just as I trust in God's sovereignty and goodness?
In what ways can I demonstrate my faith in Jesus, as a reflection of my faith in God?
What are some promises or truths from God's Word that I can cling to when my heart is troubled or fearful?

Gill's Exposition on John 14:1

Let not your heart be troubled,.... In some copies this verse begins thus, and he said to his disciples; and certain it is, that these words are addressed to them in general, Peter being only the

Jamieson-Fausset-Brown on John 14:1

Let not your heart be troubled: ye believe in God, believe also in me. 'We now come,' says Olshausen admirably, 'to that portion of the Evangelical History which we may with propriety call its Holy of Holies.

Matthew Poole's Commentary on John 14:1

JOHN CHAPTER 14 Christ comforteth his disciples with the promise of a heavenly mansion. He professes himself the way, the truth, and the life, and that he is one with the Father. He promises them power to do greater works than his own, and the grant of all that they should ask in his name. He requireth their obedience as a proof of their love, and giveth them a promise of the Comforter, the Holy Ghost. He leaveth his peace with them. Chapter Introduction The three ensuing chapters contain either one or more consolatory discourses of our Saviour to his disciples, , made, as is probable, to them in the guest chamber (at least that part of them which we have in this chapter); for we read of no motion of our Saviour’ s till we come to the last verse of this chapter. That which troubled them was, what he had told them in the close of the former chapter, that he was going from them. By our Saviour’ s discourse in this and the two following chapters, it should seem that there were three things that troubled them. 1. The sense of their loss as to his bodily presence. 2. The fear, that with the loss of that they should also lose those spiritual influences which they had received from him, and upon which their souls had lived. 3. The prospect of those storms of troubles and persecutions, which were likely to follow his departure from them; for if we wisely consider what our Saviour saith in these three following chapters, it all tends to comfort them as to troubles that might arise in their spirits, upon one or other of these accounts: the general proposition is laid down in . Let not your heart be troubled, through grief, or fear, which are the two passions which ordinarily most disturb our minds. Our Saviour himself was troubled, but not sinfully; his trouble neither arose from unbelief, nor yet was in an undue measure; it was (as one well expresses it) like the mere agitation of clear water, where was no mud at the bottom: but our trouble is like the stirring of water that hath a great deal of mud at the bottom, which upon the roiling, riseth up, and maketh it the whole body of the water in the vessel impure, roiled and muddy. It is this sinful trouble, caused from these two passions, and rising up to an immoderate degree, and mixed with a great deal of unbelief and distrust in God, against which our Saviour here cautions his disciples; and the remedy he prescribes against those afflicting passions, is a believing in God, and a believing on him.

Trapp's Commentary on John 14:1

1 Let not your heart be troubled: ye believe in God, believe also in me. Ver. 1. Let not your heart, &c.] Our Saviour sweetly proceeds in his swan-like song. Aelian tells us that he once heard a dying swan sing most heavenly and harmoniously, ευφωνοτατονκαιωδικωτατον. (Hist. Var. lib. i.) The poet shows the manner of it, when he saith -"longa canoros Dat per colla modos"- Of the Syrens (on the contrary) it is reported, that how sweetly soever they sang before, yet at death they make a horrid noise and unpleasant roaring. Morris articulo instante, et sanguine male affecto valde horride mugiunt Sirenes. Likewise, good men utter their best usually at last, the wine of the spirit being then strongest and liveliest in them. Whereas wicked men are then usually at worst, and go out with a stench, as the devil is said to do. And as Melancthon said of Eccius’ s last wicked work, written of priests’ marriage, Non full cygnea cantio, sed ultimus crepitus: et sicut felis fugiens pedit, sic ille moriens hunc crepitura cecinit. (Melch. Adam. in Vit. Calv.) So of Baldwin the apostate, one saith that vivere simul et maledicere desiit, he died cursing, as that wretch did swearing, who desperately also desired the bystanders to help him with oaths and to swear for him.

Ellicott's Commentary on John 14:1

XIV. (1) Let not your heart be troubled.—The division of chapters is unfortunate, as it breaks the close connection between these words and those which have gone immediately before. The prophecy of St. Peter’s denial had followed upon the indication of Judas as the traitor, and upon the announcement of the Lord’s departure. These thoughts may well have brought troubled hearts. The Lord had Himself been troubled as the darkness drew on (John 12:27; John 13:21), and He calms the anxious thoughts that He reads in the souls of the disciples. Ye believe in God, believe also in me.—It is more natural to take both these clauses as imperative—Believe in God, believe also in Me. Our English version reads the first and last clauses of the verse as imperative, and the second as an indicative, but there is no good reason for doing so; and a sense more in harmony with the context is got by reading them all as imperatives. As a matter of fact, the present trouble of the hearts of the disciples arose from a want of a true belief in God; and the command is to exercise a true belief, and to realise the presence of the Father, as manifested in the person of the Son. There was a sense in which every Jew believed in God. That belief lay at the very foundation of the theocracy; but like all the axioms of creeds, it was accepted as a matter of course, and too often had no real power on the life. What our Lord here teaches the disciples is the reality of the Fatherhood of God as a living power, ever present with them and in them; and He teaches them that the love of God is revealed in the person of the Word made flesh. This faith is the simplest article of the Christian’s creed. We teach children to say, we ourselves constantly say, “I believe in God the Father.” Did we but fully grasp the meaning of what we say, the troubles of our hearts would be hushed to silence; and our religion would be a real power over the whole life, and would be also, in a fulness in which it never has been, a real power over the life of the world.

Adam Clarke's Commentary on John 14:1

CHAPTER XIV. Christ comforts his disciples, on the event of his removal from them, by the consideration of his going to prepare a place for them in heaven, 1-4. Thomas questions him concerning the way to the Father, and is answered, 5-7. Philip proposes a difficulty, and Christ shows that he and the Father are one; that he is Mediator between God and man; and that whatsoever is asked in his name shall be obtained, 8-14. He promises them the Holy Spirit as the Comforter and Spirit of truth, 15-18. Shows them that he is shortly to leave them, and that those who love him should be loved of the Father, 19-21. Jude asks a question, how Christ is to manifest himself to the disciples, and not to the Jews? 22. Christ answers, and shows that the manifestation is to be made to those who love God, and to them the Holy Spirit is to be an infallible teacher, 23-26. He bequeaths his peace to them, and fortifies them against discouragements, 27-29. Foretells his approaching death, 30, 31. NOTES ON CHAP. XIV. Verse 1. Let not your heart be troubled] After having answered St. Peter's question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage because of what he said concerning Peter's denying him; that if they reposed their confidence in God, he would protect them; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Saviour of the world. Ye believe in God, believe also in me.] It is best to read both the verbs in the imperative mood:-Place your confidence in God, and in me as the Mediator between God and man, John 14:12-14; and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts.

Cambridge Bible on John 14:1

1. This Judas, who was the son of a certain James (Luke 6:16; Acts 1:13): he is commonly identified with Lebbaeus or Thaddaeus (see on Matthew 10:3). 2. Judas Iscariot 3. The brother of Jesus Christ, and of James, Joses, and Simon (Matthew 13:55; Mark 6:3). 4. Judas, surnamed Barsabas (Acts 15:22; Acts 15:27; Acts 15:32). 5. Judas of Galilee (Acts 5:37). 6. Judas of Damascus (Acts 9:11). Of these six the third is probably the author of the Epistle; so that this remark is the only thing recorded in the N.T. of Judas the Apostle as distinct from the other Apostles. Nor is anything really known of him from other sources.how is it] Literally, What hath come to pass; ‘what has happened to determine Thee?’manifest thyself] The word ‘manifest’ rouses S. Judas just as the word ‘see’ roused S. Philip (John 14:7). Both go wrong from the same cause, inability to see the spiritual meaning of Christ’s words, but they go wrong in different ways. Philip wishes for a vision of the Father, a Theophany, a suitable inauguration of the Messiah’s kingdom. Judas supposes with the rest of his countrymen that the manifestation of the Messiah means a bodily appearance in glory before the whole world, to judge the Gentiles and restore the kingdom to the Jews. Once more we have the Jewish point of view given with convincing precision. Comp. John 7:4.

Barnes' Notes on John 14:1

Let not your heart be troubled - The disciples had been greatly distressed at what Jesus had said about leaving them. Compare John 16:6, John 16:22.

Whedon's Commentary on John 14:1

Impending departure of Jesus, John 14:1-14.1. Let not your heart be troubled—The Saviour himself, in view of his own impending passion, had been “troubled in spirit,” John 13:31; John 12:27, but now

Sermons on John 14:1

	Sermon	Description
	Accountability to God - Part 1 by Leonard Ravenhill	Leonard Ravenhill emphasizes the urgency of accountability to God, arguing that if believers truly believed in the imminent return of Jesus, their lives would reflect that belief t
	Radical Christianity Is Normal by Francis Chan	This sermon emphasizes the importance of genuine faith and surrender to God, highlighting the dangers of being lukewarm in one's faith and the need for a true transformation by the
	Heaven Can't Wait by Warren Wiersbe	In this sermon, the preacher uses the analogy of a seed to illustrate the concept of self-sacrifice and serving others. He emphasizes that protecting and guarding one's own life wi
	What and Where Is Heaven by J. Vernon McGee	In this sermon, Dr. J. Vernon McGee discusses the topic of heaven and its significance in the Christian faith. He emphasizes that while the Bible contains limited information about
	My Peace by Leonard Ravenhill	In this sermon, the preacher emphasizes the difference between how the world gives and how Jesus gives. He uses the example of a cautious deacon in the church who would carefully m
	The Second Coming of Christ by A.W. Tozer	In this sermon, the speaker reflects on the uncertainty and mystery surrounding the return of Jesus Christ. They emphasize that the details of when and how Jesus will come again ar
	(Hebrews - Part 3): Godhead of the Eternal Son by A.W. Tozer	In this sermon, the preacher reflects on the overwhelming nature of certain biblical texts, particularly John 14:1 and John 3:16. He compares the experience of preaching on these t