Matthew 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Mark 10:17

The Rich Man

10:17 Now ¹  as Jesus ²  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ³ 

Mark 10:30

10:30 who will not receive in this age ⁴  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ⁵  – and in the age to come, eternal life. ⁶ 

John 3:15-16

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 

John 6:54

6:54 The one who eats ¹²  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ¹³ 

John 10:28

10:28 I give ¹⁴  them eternal life, and they will never perish; ¹⁵  no one will snatch ¹⁶  them from my hand.

John 17:2

17:2 just as you have given him authority over all humanity, ¹⁷  so that he may give eternal life to everyone you have given him. ¹⁸ 

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 ¹⁹  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 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Romans 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ²⁰  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

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 5:11-13

5:11 Not ²¹  only this, but we also rejoice ²²  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 ²³  because ²⁴  all sinned – 5:13 for before the law was given, ²⁵  sin was in the world, but there is no accounting for sin ²⁶  when there is no law.

Romans 5:20

5:20 Now the law came in ²⁷  so that the transgression ²⁸  may increase, but where sin increased, grace multiplied all the more,

[10:17]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  ³ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[10:30]  ⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ⁵ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ⁶ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[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.

[6:54]  ¹² 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]  ¹³ 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).

[10:28]  ¹⁴ tn Grk “And I give.”

[10:28]  ¹⁵ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁶ tn Or “no one will seize.”

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

[17:2]  ¹⁸ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[6:23]  ¹⁹ 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.

[6:19]  ²⁰ tn Or “because of your natural limitations” (NRSV).

[5:11]  ²¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ²² tn Or “exult, boast.”

[5:12]  ²³ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ²⁴ 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]  ²⁵ tn Grk “for before the law.”

[5:13]  ²⁶ tn Or “sin is not reckoned.”

[5:20]  ²⁷ tn Grk “slipped in.”

[5:20]  ²⁸ tn Or “trespass.”