John 3:16

3:16 For this is the way ¹  God loved the world: He gave his one and only ²  Son, so that everyone who believes in him will not perish ³  but have eternal life. ⁴ 

John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁵  the Son will not see life, but God’s wrath ⁶  remains ⁷  on him.

John 5:39-40

5:39 You study the scriptures thoroughly ⁸  because you think in them you possess eternal life, ⁹  and it is these same scriptures ¹⁰  that testify about me, 5:40 but you are not willing to come to me so that you may have life.

John 6:27

6:27 Do not work for the food that disappears, ¹¹  but for the food that remains to eternal life – the food ¹²  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ¹³ 

John 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹⁴  at the last day.” ¹⁵ 

John 6:47

6:47 I tell you the solemn truth, ¹⁶  the one who believes ¹⁷  has eternal life. ¹⁸ 

John 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

John 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ¹⁹  even if he dies,

John 17:2

17:2 just as you have given him authority over all humanity, ²⁰  so that he may give eternal life to everyone you have given him. ²¹ 

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 6:23

6:23 For the payoff ²²  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Romans 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ²³ 

Romans 1:1

Salutation

1:1 From Paul, ²⁴  a slave ²⁵  of Christ Jesus, ²⁶  called to be an apostle, ²⁷  set apart for the gospel of God. ²⁸ 

Romans 2:25

2:25 For circumcision ²⁹  has its value if you practice the law, but ³⁰  if you break the law, ³¹  your circumcision has become uncircumcision.

Romans 5:13-20

5:13 for before the law was given, ³²  sin was in the world, but there is no accounting for sin ³³  when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ³⁴  of the coming one) transgressed. ³⁵  5:15 But the gracious gift is not like the transgression. ³⁶  For if the many died through the transgression of the one man, ³⁷  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. ³⁸  For judgment, resulting from the one transgression, ³⁹  led to condemnation, but ⁴⁰  the gracious gift from the many failures ⁴¹  led to justification. 5:17 For if, by the transgression of the one man, ⁴²  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ⁴³  just as condemnation ⁴⁴  for all people ⁴⁵  came ⁴⁶  through one transgression, ⁴⁷  so too through the one righteous act ⁴⁸  came righteousness leading to life ⁴⁹  for all people. 5:19 For just as through the disobedience of the one man ⁵⁰  many ⁵¹  were made sinners, so also through the obedience of one man ⁵²  many ⁵³  will be made righteous. 5:20 Now the law came in ⁵⁴  so that the transgression ⁵⁵  may increase, but where sin increased, grace multiplied all the more,

Jude 1:21

1:21 maintain ⁵⁶  yourselves in the love of God, while anticipating ⁵⁷  the mercy of our Lord Jesus Christ that brings eternal life. ⁵⁸ 

[3:16]  ¹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ² tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ³ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ⁴ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:36]  ⁵ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁶ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁷ tn Or “resides.”

[5:39]  ⁸ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁹ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ¹⁰ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[6:27]  ¹¹ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ¹² tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ¹³ tn Grk “on this one.”

[6:40]  ¹⁴ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹⁵ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:47]  ¹⁶ tn Grk “Truly, truly, I say to you.”

[6:47]  ¹⁷ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ¹⁸ tn Compare John 6:40.

[11:25]  ¹⁹ tn That is, will come to life.

[17:2]  ²⁰ tn Or “all people”; Grk “all flesh.”

[17:2]  ²¹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[6:23]  ²² tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[1:16]  ²³ sn Here the Greek refers to anyone who is not Jewish.

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁵ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁶ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²⁷ tn Grk “a called apostle.”

[1:1]  ²⁸ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[2:25]  ²⁹ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ³⁰ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ³¹ tn Grk “if you should be a transgressor of the law.”

[5:13]  ³² tn Grk “for before the law.”

[5:13]  ³³ tn Or “sin is not reckoned.”

[5:14]  ³⁴ tn Or “pattern.”

[5:14]  ³⁵ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[5:15]  ³⁶ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ³⁷ sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ³⁸ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ³⁹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁴⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁴¹ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ⁴² sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ⁴³ 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.

[5:18]  ⁴⁴ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ⁴⁵ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁴⁶ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ⁴⁷ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ⁴⁸ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ⁴⁹ tn Grk “righteousness of life.”

[5:19]  ⁵⁰ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ⁵¹ tn Grk “the many.”

[5:19]  ⁵² sn One man refers here to Jesus Christ.

[5:19]  ⁵³ tn Grk “the many.”

[5:20]  ⁵⁴ tn Grk “slipped in.”

[5:20]  ⁵⁵ tn Or “trespass.”

[1:21]  ⁵⁶ tn Or “keep.”

[1:21]  ⁵⁷ tn Or “waiting for.”

[1:21]  ⁵⁸ tn Grk “unto eternal life.”