John 6:27

6:27 Do not work for the food that disappears, ¹  but for the food that remains to eternal life – the food ²  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ³ 

John 6:35

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. ⁴ 

John 6:54

6:54 The one who eats ⁵  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ⁶ 

John 3:15-18

3:15 so that everyone who believes in him may have eternal life.” ⁷ 

3:16 For this is the way ⁸  God loved the world: He gave his one and only ⁹  Son, so that everyone who believes in him will not perish ¹⁰  but have eternal life. ¹¹  3:17 For God did not send his Son into the world to condemn the world, ¹²  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ¹³  The one who does not believe has been condemned ¹⁴  already, because he has not believed in the name of the one and only ¹⁵  Son of God.

John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹⁶  the Son will not see life, but God’s wrath ¹⁷  remains ¹⁸  on him.

John 5:24

5:24 “I tell you the solemn truth, ¹⁹  the one who hears ²⁰  my message ²¹  and believes the one who sent me has eternal life and will not be condemned, ²²  but has crossed over from death to life.

John 10:28

10:28 I give ²³  them eternal life, and they will never perish; ²⁴  no one will snatch ²⁵  them from my hand.

John 12:50

12:50 And I know that his commandment is eternal life. ²⁶  Thus the things I say, I say just as the Father has told me.” ²⁷ 

John 17:2

17:2 just as you have given him authority over all humanity, ²⁸  so that he may give eternal life to everyone you have given him. ²⁹ 

Mark 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

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 ³⁰  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 2:25

2:25 For circumcision ³¹  has its value if you practice the law, but ³²  if you break the law, ³³  your circumcision has become uncircumcision.

Romans 5:11-13

5:11 Not ³⁴  only this, but we also rejoice ³⁵  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ³⁶  because ³⁷  all sinned – 5:13 for before the law was given, ³⁸  sin was in the world, but there is no accounting for sin ³⁹  when there is no law.

Jude 1:21

1:21 maintain ⁴⁰  yourselves in the love of God, while anticipating ⁴¹  the mercy of our Lord Jesus Christ that brings eternal life. ⁴² 

[6:27]  ¹ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ² tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ³ tn Grk “on this one.”

[6:35]  ⁴ tn Grk “the one who believes in me will not possibly thirst, ever.”

[6:54]  ⁵ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

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

[3:15]  ⁷ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:16]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[3:17]  ¹² sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ¹³ tn Grk “judged.”

[3:18]  ¹⁴ tn Grk “judged.”

[3:18]  ¹⁵ tn See the note on the term “one and only” in 3:16.

[3:36]  ¹⁶ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹⁷ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹⁸ tn Or “resides.”

[5:24]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[5:24]  ²⁰ tn Or “obeys.”

[5:24]  ²¹ tn Or “word.”

[5:24]  ²² tn Grk “and does not come into judgment.”

[10:28]  ²³ tn Grk “And I give.”

[10:28]  ²⁴ tn Or “will never die” or “will never be lost.”

[10:28]  ²⁵ tn Or “no one will seize.”

[12:50]  ²⁶ tn Or “his commandment results in eternal life.”

[12:50]  ²⁷ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[17:2]  ²⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[6:23]  ³⁰ 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.

[2:25]  ³¹ 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]  ³² tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ³³ tn Grk “if you should be a transgressor of the law.”

[5:11]  ³⁴ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ³⁵ tn Or “exult, boast.”

[5:12]  ³⁶ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ³⁷ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[5:13]  ³⁸ tn Grk “for before the law.”

[5:13]  ³⁹ tn Or “sin is not reckoned.”

[1:21]  ⁴⁰ tn Or “keep.”

[1:21]  ⁴¹ tn Or “waiting for.”

[1:21]  ⁴² tn Grk “unto eternal life.”