1 John 4:15-16

4:15 If anyone ¹  confesses that Jesus is the Son of God, God resides ²  in him and he in God. 4:16 And we have come to know and to believe ³  the love that God has in us. ⁴  God is love, and the one who resides ⁵  in love resides in God, and God resides in him.

1 John 3:24

3:24 And the person who keeps his commandments resides ⁶  in God, ⁷  and God ⁸  in him. Now by this ⁹  we know that God ¹⁰  resides in us: by the Spirit he has given us.

John 14:20-26

14:20 You will know at that time ¹¹  that I am in my Father and you are in me and I am in you. 14:21 The person who has my commandments and obeys ¹²  them is the one who loves me. ¹³  The one ¹⁴  who loves me will be loved by my Father, and I will love him and will reveal ¹⁵  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ¹⁶  said, ¹⁷  “what has happened that you are going to reveal ¹⁸  yourself to us and not to the world?” 14:23 Jesus replied, ¹⁹  “If anyone loves me, he will obey ²⁰  my word, and my Father will love him, and we will come to him and take up residence with him. ²¹  14:24 The person who does not love me does not obey ²²  my words. And the word ²³  you hear is not mine, but the Father’s who sent me.

14:25 “I have spoken these things while staying ²⁴  with you. 14:26 But the Advocate, ²⁵  the Holy Spirit, whom the Father will send in my name, will teach you ²⁶  everything, ²⁷  and will cause you to remember everything ²⁸  I said to you.

Romans 8:9-17

8:9 You, however, are not in ²⁹  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but ³⁰  the Spirit is your life ³¹  because of righteousness. 8:11 Moreover if the Spirit of the one ³²  who raised Jesus from the dead lives in you, the one who raised Christ ³³  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ³⁴ 

8:12 So then, ³⁵  brothers and sisters, ³⁶  we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will ³⁷  die), ³⁸  but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are ³⁹  the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, ⁴⁰  but you received the Spirit of adoption, ⁴¹  by whom ⁴²  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ⁴³  our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ⁴⁴  – if indeed we suffer with him so we may also be glorified with him.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁴⁵ 

Colossians 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ⁴⁶  faith in the power ⁴⁷  of God who raised him from the dead.

Colossians 3:16-17

3:16 Let the word of Christ ⁴⁸  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁴⁹  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Colossians 1:19

1:19 For God ⁵⁰  was pleased to have all his ⁵¹  fullness dwell ⁵²  in the Son ⁵³ 

Galatians 5:22-25

5:22 But the fruit of the Spirit ⁵⁴  is love, ⁵⁵  joy, peace, patience, kindness, goodness, faithfulness, ⁵⁶  5:23 gentleness, and ⁵⁷  self-control. Against such things there is no law. 5:24 Now those who belong to Christ ⁵⁸  have crucified the flesh ⁵⁹  with its passions ⁶⁰  and desires. 5:25 If we live by the Spirit, let us also behave in accordance with ⁶¹  the Spirit.

Ephesians 2:20-22

2:20 because you have been built ⁶²  on the foundation of the apostles and prophets, ⁶³  with Christ Jesus himself as ⁶⁴  the cornerstone. ⁶⁵  2:21 In him ⁶⁶  the whole building, ⁶⁷  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

[4:15]  ¹ tn Grk “Whoever.”

[4:15]  ² tn Here μένει (menei, from μένω [menw]) has been translated as “resides” because the confession is constitutive of the relationship, and the resulting state (“God resides in him”) is in view.

[4:16]  ³ tn Both ἐγνώκαμεν (egnwkamen) and πεπιστεύκαμεν (pepisteukamen) in 4:16 are perfect tenses, implying past actions with existing results. In this case the past action is specified as the recognition of (ἐγνώκαμεν) and belief in (πεπιστεύκαμεν) “the love which God has in us.” But what is the relationship between the two verbs γινώσκω (ginwskw) and πιστεύω (pisteuw)? (1) Some interpreters would see a different nuance in each. (2) But in the Gospel of John the two verbs frequently occur together in the same context, often in the same tense; examples may be found in John 6:69, 8:31-32, 10:38, 14:7-10, and 17:8. They also occur together in one other context in 1 John, 4:1-2. Of these John 6:69, Peter’s confession, is the closest parallel to the usage here: “We have come to believe [πεπιστεύκαμεν] and to know [ἐγνώκαμεν] that you are the holy One of God.” Here the order between “knowing” and “believing” is reversed from 1 John 4:16, but an examination of the other examples from the Gospel of John should make it clear that there is no difference in meaning when the order of the terms is reversed. It appears that the author considered both terms to describe a single composite action. Thus they represent a hendiadys which describes an act of faith/belief/trust on the part of the individual; knowledge (true knowledge) is an inseparable part of this act of faith.

[4:16]  ⁴ tn The force of the preposition ἐν (en) in the phrase ἐν ἡμῖν (en Jhmin) in 4:16a is disputed: Although (1) “for” (in the sense of “on behalf of”) is possible and is a common English translation, the other uses of the same phrase in 4:9 (where it refers to God’s love for us) and 4:12 (where it refers to God’s indwelling of the believer) suggest that (2) the author intends to emphasize interiority here – a reference to God’s love expressed in believers. This is confirmed by the only other uses in 1 John of the verb ἔχω (ecw) with the preposition ἐν (3:15 and 5:10) both of which literally mean something in someone.

[4:16]  ⁵ tn Once again μένω (menw) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as “resides.”

[3:24]  ⁶ tn The verb μένω (menw) has been translated “resides” here because this verse refers to the mutual and reciprocal relationship between God and the believer.

[3:24]  ⁷ tn Grk “in him.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ⁸ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ⁹ tn Once again there is the (by now familiar) question of whether the phrase ἐν τούτῳ (en toutw) refers to what precedes or to what follows. In this case, the following phrase ἐκ τοῦ πνεύματος (ek tou pneumato") explains the ἐν τούτῳ phrase, and so it refers to what follows.

[3:24]  ¹⁰ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[14:20]  ¹¹ tn Grk “will know in that day.”

[14:21]  ¹² tn Or “keeps.”

[14:21]  ¹³ tn Grk “obeys them, that one is the one who loves me.”

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

[14:21]  ¹⁵ tn Or “will disclose.”

[14:22]  ¹⁶ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ¹⁷ tn Grk “said to him.”

[14:22]  ¹⁸ tn Or “disclose.”

[14:23]  ¹⁹ tn Grk “answered and said to him.”

[14:23]  ²⁰ tn Or “will keep.”

[14:23]  ²¹ 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]  ²² tn Or “does not keep.”

[14:24]  ²³ tn Or “the message.”

[14:25]  ²⁴ tn Or “while remaining” or “while residing.”

[14:26]  ²⁵ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ²⁶ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ²⁷ tn Grk “all things.”

[14:26]  ²⁸ tn Grk “all things.”

[8:9]  ²⁹ tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ³⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ³¹ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ³² sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ³³ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ³⁴ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:12]  ³⁵ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[8:12]  ³⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:13]  ³⁷ tn Grk “are about to, are certainly going to.”

[8:13]  ³⁸ sn This remark is parenthetical to Paul’s argument.

[8:14]  ³⁹ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:15]  ⁴⁰ tn Grk “slavery again to fear.”

[8:15]  ⁴¹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ⁴² tn Or “in that.”

[8:16]  ⁴³ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[8:17]  ⁴⁴ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:1]  ⁴⁵ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[2:12]  ⁴⁶ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁴⁷ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[3:16]  ⁴⁸ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ⁴⁹ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[1:19]  ⁵⁰ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁵¹ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁵² tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁵³ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[5:22]  ⁵⁴ tn That is, the fruit the Spirit produces.

[5:22]  ⁵⁵ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ⁵⁶ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ⁵⁷ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[5:24]  ⁵⁸ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ⁵⁹ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ⁶⁰ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[5:25]  ⁶¹ tn Or “let us also follow,” “let us also walk by.”

[2:20]  ⁶² tn Grk “having been built.”

[2:20]  ⁶³ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ⁶⁴ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ⁶⁵ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:21]  ⁶⁶ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ⁶⁷ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”