1 John 3:23-24

3:23 Now ¹  this is his commandment: ²  that we believe in the name of his Son Jesus Christ and love one another, just as he gave ³  us the commandment. 3:24 And the person who keeps his commandments resides ⁴  in God, ⁵  and God ⁶  in him. Now by this ⁷  we know that God ⁸  resides in us: by the Spirit he has given us.

Matthew 7:24-25

Hearing and Doing

7:24 “Everyone ⁹  who hears these words of mine and does them is like ¹⁰  a wise man ¹¹  who built his house on rock. 7:25 The rain fell, the flood ¹²  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matthew 17:5

17:5 While he was still speaking, a ¹³  bright cloud ¹⁴  overshadowed ¹⁵  them, and a voice from the cloud said, ¹⁶  “This is my one dear Son, ¹⁷  in whom I take great delight. Listen to him!” ¹⁸ 

John 15:10

15:10 If you obey ¹⁹  my commandments, you will remain ²⁰  in my love, just as I have obeyed ²¹  my Father’s commandments and remain ²²  in his love.

Acts 17:30

17:30 Therefore, although God has overlooked ²³  such times of ignorance, ²⁴  he now commands all people ²⁵  everywhere to repent, ²⁶ 

Acts 20:21

20:21 testifying ²⁷  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ²⁸ 

[3:23]  ¹ tn The καί (kai) is epexegetical/explanatory (or perhaps resumptive) of the commandment(s) mentioned in the preceding verse.

[3:23]  ² tn This verse begins with the phrase καὶ αὕτη ἐστίν (kai {auth estin; cf. the similar phrase in 3:11 and 1:5), which is explained by the following ἵνα (Jina) clause, “that we believe in the name of his Son Jesus Christ.” The ἵνα thus introduces a clause which is (1) epexegetical (explanatory) or (2) appositional. By analogy the similar phrase in 3:11 is also followed by an epexegetical ἵνα clause and the phrase in 1:5 by an epexegetical ὅτι (Joti) clause.

[3:23]  ³ sn The author of 1 John repeatedly attributes the commandments given to believers as given by God the Father, even though in John 13:34-35 it was Jesus who gave the commandment to love one another. 2 John 4-5 also attributes the commandment to love one another directly to the Father. Thus it is clear that God the Father is the subject of the verb gave here in 3:23.

[3:24]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[7:24]  ⁹ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ¹⁰ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ¹¹ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[7:25]  ¹² tn Grk “the rivers.”

[17:5]  ¹³ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁵ tn Or “surrounded.”

[17:5]  ¹⁶ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ¹⁷ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ¹⁸ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[15:10]  ¹⁹ tn Or “keep.”

[15:10]  ²⁰ tn Or “reside.”

[15:10]  ²¹ tn Or “kept.”

[15:10]  ²² tn Or “reside.”

[17:30]  ²³ tn Or “has deliberately paid no attention to.”

[17:30]  ²⁴ tn Or “times when people did not know.”

[17:30]  ²⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ²⁶ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[20:21]  ²⁷ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ²⁸ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.