John 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹  at the last day.” ² 

John 6:54

6:54 The one who eats ³  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ⁴ 

John 3:16

3:16 For this is the way ⁵  God loved the world: He gave his one and only ⁶  Son, so that everyone who believes in him will not perish ⁷  but have eternal life. ⁸ 

John 3:18

3:18 The one who believes in him is not condemned. ⁹  The one who does not believe has been condemned ¹⁰  already, because he has not believed in the name of the one and only ¹¹  Son of God.

John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹²  the Son will not see life, but God’s wrath ¹³  remains ¹⁴  on him.

John 5:24

5:24 “I tell you the solemn truth, ¹⁵  the one who hears ¹⁶  my message ¹⁷  and believes the one who sent me has eternal life and will not be condemned, ¹⁸  but has crossed over from death to life.

John 14:19

14:19 In a little while ¹⁹  the world will not see me any longer, but you will see me; because I live, you will live too.

Romans 5:9-10

5:9 Much more then, because we have now been declared righteous ²⁰  by his blood, ²¹  we will be saved through him from God’s wrath. ²²  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Colossians 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ²³  life) appears, then you too will be revealed in glory with him.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:12-13

1:12 giving thanks to the Father who has qualified you to share ²⁴  in the saints’ ²⁵  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁶ 

[6:40]  ¹ tn Or “resurrect him,” or “make him live again.”

[6:40]  ² sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:54]  ³ 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]  ⁴ 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).

[3:16]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[3:18]  ⁹ tn Grk “judged.”

[3:18]  ¹⁰ tn Grk “judged.”

[3:18]  ¹¹ tn See the note on the term “one and only” in 3:16.

[3:36]  ¹² tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹³ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹⁴ tn Or “resides.”

[5:24]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[5:24]  ¹⁶ tn Or “obeys.”

[5:24]  ¹⁷ tn Or “word.”

[5:24]  ¹⁸ tn Grk “and does not come into judgment.”

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

[5:9]  ²⁰ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ²¹ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ²² tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[3:4]  ²³ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[1:12]  ²⁴ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁵ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ²⁶ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).