1 John 4:13

4:13 By this ¹  we know that we reside in God ²  and he in us: in that he has given us of his Spirit. ³ 

1 John 4:16

4:16 And we have come to know and to believe ⁴  the love that God has in us. ⁵  God is love, and the one who resides ⁶  in love resides in God, and God resides in him.

1 John 3:24

3:24 And the person who keeps his commandments resides ⁷  in God, ⁸  and God ⁹  in him. Now by this ¹⁰  we know that God ¹¹  resides in us: by the Spirit he has given us.

John 10:28-30

10:28 I give ¹²  them eternal life, and they will never perish; ¹³  no one will snatch ¹⁴  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ¹⁵  and no one can snatch ¹⁶  them from my Father’s hand. 10:30 The Father and I ¹⁷  are one.” ¹⁸ 

John 14:17-23

14:17 the Spirit of truth, whom the world cannot accept, ¹⁹  because it does not see him or know him. But you know him, because he resides ²⁰  with you and will be ²¹  in you.

14:18 “I will not abandon ²²  you as orphans, ²³  I will come to you. ²⁴  14:19 In a little while ²⁵  the world will not see me any longer, but you will see me; because I live, you will live too. 14:20 You will know at that time ²⁶  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 ²⁷  them is the one who loves me. ²⁸  The one ²⁹  who loves me will be loved by my Father, and I will love him and will reveal ³⁰  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ³¹  said, ³²  “what has happened that you are going to reveal ³³  yourself to us and not to the world?” 14:23 Jesus replied, ³⁴  “If anyone loves me, he will obey ³⁵  my word, and my Father will love him, and we will come to him and take up residence with him. ³⁶ 

John 17:23

17:23 I in them and you in me – that they may be completely one, ³⁷  so that the world will know that you sent me, and you have loved them just as you have loved me.

Romans 8:10-11

8:10 But if Christ is in you, your body is dead because of sin, but ³⁸  the Spirit is your life ³⁹  because of righteousness. 8:11 Moreover if the Spirit of the one ⁴⁰  who raised Jesus from the dead lives in you, the one who raised Christ ⁴¹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁴² 

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. ⁴³ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴⁴ 

Colossians 1:2

1:2 to the saints, the faithful ⁴⁵  brothers and sisters ⁴⁶  in Christ, at Colossae. Grace and peace to you ⁴⁷  from God our Father! ⁴⁸ 

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴⁹  whether principalities or powers – all things were created through him and for him.

Ephesians 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

[4:13]  ¹ tn Again whether the referent of the phrase ἐν τούτῳ (en toutw) (1) precedes or (2) follows is a problem. This time there are two ὅτι (Joti) clauses which follow. The first is an indirect discourse clause related to γινώσκομεν (ginwskomen) and giving the content of what believers know: “that we reside in him and he in us.” The second ὅτι clause is epexegetical (or explanatory) to the ἐν τούτῳ phrase, explaining how believers know that they reside in God and God remains in them: “in that he has given us of his Spirit.”

[4:13]  ² tn Grk “in him.” Context indicates that the pronoun refers to God (see 4:12).

[4:13]  ³ sn The genitive of his Spirit here, like the phrase in 3:24, probably reflects a partitive nuance, so that the author portrays God as ‘apportioning’ his Spirit to individual believers. This leads to the important observation that the author is not particularly interested in emphasizing (1) the ongoing interior witness of the Holy Spirit (which is what the passage is often understood to mean) but is emphasizing (2) the fact that God has given the Spirit to believers, and it is this fact that gives believers assurance of their relationship to God. In other words, it is the fact that the Holy Spirit has been given to believers, rather than the ongoing interior testimony of the Holy Spirit within the believer, which is the primary source of the believer’s assurance.

[4:16]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[10:28]  ¹² tn Grk “And I give.”

[10:28]  ¹³ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁴ tn Or “no one will seize.”

[10:29]  ¹⁵ tn Or “is superior to all.”

[10:29]  ¹⁶ tn Or “no one can seize.”

[10:30]  ¹⁷ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ¹⁸ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[14:17]  ¹⁹ tn Or “cannot receive.”

[14:17]  ²⁰ tn Or “he remains.”

[14:17]  ²¹ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:18]  ²² tn Or “leave.”

[14:18]  ²³ tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ²⁴ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[14:19]  ²⁵ tn Grk “Yet a little while, and.”

[14:20]  ²⁶ tn Grk “will know in that day.”

[14:21]  ²⁷ tn Or “keeps.”

[14:21]  ²⁸ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ²⁹ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ³⁰ tn Or “will disclose.”

[14:22]  ³¹ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ³² tn Grk “said to him.”

[14:22]  ³³ tn Or “disclose.”

[14:23]  ³⁴ tn Grk “answered and said to him.”

[14:23]  ³⁵ tn Or “will keep.”

[14:23]  ³⁶ 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.

[17:23]  ³⁷ tn Or “completely unified.”

[8:10]  ³⁸ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ³⁹ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ⁴⁰ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁴¹ 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]  ⁴² 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.

[8:1]  ⁴³ 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.

[1:13]  ⁴⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ⁴⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁷ tn Or “Grace to you and peace.”

[1:2]  ⁴⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:16]  ⁴⁹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.