John 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ¹  even if he dies,

John 14:6

14:6 Jesus replied, ²  “I am the way, and the truth, and the life. ³  No one comes to the Father except through me.

John 20:31

20:31 But these ⁴  are recorded ⁵  so that you may believe ⁶  that Jesus is the Christ, ⁷  the Son of God, and that by believing you may have life in his name. ⁸ 

Acts 3:15

3:15 You killed ⁹  the Originator ¹⁰  of life, whom God raised ¹¹  from the dead. To this fact we are witnesses! ¹² 

Galatians 2:20

2:20 I have been crucified with Christ, ¹³  and it is no longer I who live, but Christ lives in me. So ¹⁴  the life I now live in the body, ¹⁵  I live because of the faithfulness of the Son of God, ¹⁶  who loved me and gave himself for me.

Galatians 2:2

2:2 I went there ¹⁷  because of ¹⁸  a revelation and presented ¹⁹  to them the gospel that I preach among the Gentiles. But I did so ²⁰  only in a private meeting with the influential people, ²¹  to make sure that I was not running – or had not run ²²  – in vain.

Galatians 1:1

Salutation

1:1 From Paul, ²³  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 1:1

Salutation

1:1 From Paul, ²⁴  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 1:1-2

Salutation

1:1 From Paul, ²⁵  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) 1:2 and all the brothers with me, to the churches of Galatia.

Galatians 5:12

5:12 I wish those agitators ²⁶  would go so far as to ²⁷  castrate themselves! ²⁸ 

Revelation 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ²⁹  I will permit ³⁰  him to eat from the tree of life that is ³¹  in the paradise of God.’ ³² 

Revelation 22:1

22:1 Then ³³  the angel ³⁴  showed me the river of the water of life – water as clear as crystal – pouring out ³⁵  from the throne of God and of the Lamb,

Revelation 22:14

22:14 Blessed are those who wash their robes so they can have access ³⁶  to the tree of life and can enter into the city by the gates.

[11:25]  ¹ tn That is, will come to life.

[14:6]  ² tn Grk “Jesus said to him.”

[14:6]  ³ tn Or “I am the way, even the truth and the life.”

[20:31]  ⁴ tn Grk “these things.”

[20:31]  ⁵ tn Grk “are written.”

[20:31]  ⁶ tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

[20:31]  ⁷ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[20:31]  ⁸ sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.

[3:15]  ⁹ tn Or “You put to death.”

[3:15]  ¹⁰ tn Or “Founder,” “founding Leader.”

[3:15]  ¹¹ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹² tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[2:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “flesh.”

[2:20]  ¹⁶ 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.

[2:2]  ¹⁷ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹⁸ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ¹⁹ tn Or “set before them.”

[2:2]  ²⁰ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ²¹ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ²² tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[1:1]  ²³ 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]  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 Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:12]  ²⁶ tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.

[5:12]  ²⁷ tn Grk “would even.”

[5:12]  ²⁸ tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.

[2:7]  ²⁹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ³⁰ tn Or “grant.”

[2:7]  ³¹ tn Or “stands.”

[2:7]  ³² tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[22:1]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ³⁴ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³⁵ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:14]  ³⁶ tn Grk “so that there will be to them authority over the tree of life.”