1 John 2:23-24

2:23 Everyone who denies the Son does not have the Father either. The person who confesses the Son has the Father also. ¹ 

2:24 As for you, what you have heard from the beginning must remain ²  in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.

John 1:12

1:12 But to all who have received him – those who believe in his name ³  – he has given the right to become God’s children

John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁴  the Son will not see life, but God’s wrath ⁵  remains ⁶  on him.

John 5:24

5:24 “I tell you the solemn truth, ⁷  the one who hears ⁸  my message ⁹  and believes the one who sent me has eternal life and will not be condemned, ¹⁰  but has crossed over from death to life.

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ¹¹  there was a Jewish feast, ¹²  and Jesus went up to Jerusalem. ¹³ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatians 2:20

2:20 I have been crucified with Christ, ¹⁵  and it is no longer I who live, but Christ lives in me. So ¹⁶  the life I now live in the body, ¹⁷  I live because of the faithfulness of the Son of God, ¹⁸  who loved me and gave himself for me.

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ¹⁹  firm until the end.

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ²⁰  house. ²¹ 

Hebrews 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ²²  with the oil of rejoicing.” ²³ 

[2:23]  ¹ tc The Byzantine text, almost alone, lacks the last eight words of this verse, “The person who confesses the Son has the Father also” (ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει, Jo Jomologwn ton Juion kai ton patera ecei). Although shorter readings are often preferred (since scribes would tend to add material rather than delete it), if an unintentional error is likely, shorter readings are generally considered secondary. This is a classic example of such an unintentional omission: The τὸν πατέρα ἔχει of the preceding clause occasioned the haplography, with the scribe’s eye skipping from one τὸν πατέρα ἔχει to the other. (Readings such as this also suggest that the Byzantine text may have originated [at least for 1 John and probably the general epistles] in a single archetype.)

[2:24]  ² tn The word translated “remain” may also be translated “reside” (3 times in 2:24). See also the notes on the translation of the Greek verb μένω (menw) in 2:6 and in 2:19. Here the word can really have both nuances of “residing” and “remaining” and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 2:24.

[1:12]  ³ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

[3:36]  ⁴ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁵ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁶ tn Or “resides.”

[5:24]  ⁷ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁸ tn Or “obeys.”

[5:24]  ⁹ tn Or “word.”

[5:24]  ¹⁰ tn Grk “and does not come into judgment.”

[5:1]  ¹¹ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ¹² tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:20]  ¹⁵ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ¹⁶ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ¹⁷ tn Grk “flesh.”

[2:20]  ¹⁸ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[3:14]  ¹⁹ tn Grk “the beginning of the confidence.”

[3:2]  ²⁰ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ²¹ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[1:9]  ²² sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ²³ sn A quotation from Ps 45:6-7.