John 17:2-3

17:2 just as you have given him authority over all humanity, ¹  so that he may give eternal life to everyone you have given him. ²  17:3 Now this ³  is eternal life ⁴  – that they know you, the only true God, and Jesus Christ, ⁵  whom you sent.

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 6:22-23

6:22 But now, freed ⁶  from sin and enslaved to God, you have your benefit ⁷  leading to sanctification, and the end is eternal life. 6:23 For the payoff ⁸  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 ⁹  has its value if you practice the law, but ¹⁰  if you break the law, ¹¹  your circumcision has become uncircumcision.

Romans 5:13

5:13 for before the law was given, ¹²  sin was in the world, but there is no accounting for sin ¹³  when there is no law.

Romans 5:20

5:20 Now the law came in ¹⁴  so that the transgression ¹⁵  may increase, but where sin increased, grace multiplied all the more,

[17:2]  ¹ tn Or “all people”; Grk “all flesh.”

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

[17:3]  ³ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ⁴ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ⁵ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[6:22]  ⁶ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ⁷ tn Grk “fruit.”

[6:23]  ⁸ 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]  ⁹ 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]  ¹⁰ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ¹¹ tn Grk “if you should be a transgressor of the law.”

[5:13]  ¹² tn Grk “for before the law.”

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

[5:20]  ¹⁴ tn Grk “slipped in.”

[5:20]  ¹⁵ tn Or “trespass.”