Psalms 27:1

Psalm 27 ¹ 

By David.

27:1 The Lord delivers and vindicates me! ² 

I fear no one! ³ 

The Lord protects my life!

I am afraid of no one! ⁴ 

Psalms 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ⁵ 

One may experience sorrow during the night,

but joy arrives in the morning. ⁶ 

Psalms 36:9

36:9 For you are the one who gives

and sustains life. ⁷ 

Psalms 66:9

66:9 He preserves our lives ⁸ 

and does not allow our feet to slip.

John 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁹  even if he dies, 11:26 and the one who lives and believes in me will never die. ¹⁰  Do you believe this?”

John 14:6

14:6 Jesus replied, ¹¹  “I am the way, and the truth, and the life. ¹²  No one comes to the Father except through me.

John 17:3

17:3 Now this ¹³  is eternal life ¹⁴  – that they know you, the only true God, and Jesus Christ, ¹⁵  whom you sent.

Acts 17:25

17:25 nor is he served by human hands, as if he needed anything, ¹⁶  because he himself gives life and breath and everything to everyone. ¹⁷ 

Acts 17:28

17:28 For in him we live and move about ¹⁸  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁹ 

Galatians 2:20

2:20 I have been crucified with Christ, ²⁰  and it is no longer I who live, but Christ lives in me. So ²¹  the life I now live in the body, ²²  I live because of the faithfulness of the Son of God, ²³  who loved me and gave himself for me.

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 ²⁴  life) appears, then you too will be revealed in glory with him.

Revelation 21:6

21:6 He also said to me, “It is done! ²⁵  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ²⁶  free of charge ²⁷  from the spring of the water of life.

Revelation 22:1

22:1 Then ²⁸  the angel ²⁹  showed me the river of the water of life – water as clear as crystal – pouring out ³⁰  from the throne of God and of the Lamb,

Revelation 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[27:1]  ¹ sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.

[27:1]  ² tn Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).

[27:1]  ³ tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”

[27:1]  ⁴ tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”

[30:5]  ⁵ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ⁶ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[36:9]  ⁷ tn Heb “for with you is the fountain of life, in your light we see light.” Water (note “fountain”) and light are here metaphors for life.

[66:9]  ⁸ tn Heb “the one who places our soul in life.”

[11:25]  ⁹ tn That is, will come to life.

[11:26]  ¹⁰ tn Grk “will never die forever.”

[14:6]  ¹¹ tn Grk “Jesus said to him.”

[14:6]  ¹² tn Or “I am the way, even the truth and the life.”

[17:3]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:25]  ¹⁶ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹⁷ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:28]  ¹⁸ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁹ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[2:20]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “flesh.”

[2:20]  ²³ 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.

[3:4]  ²⁴ 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.

[21:6]  ²⁵ tn Or “It has happened.”

[21:6]  ²⁶ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ²⁷ tn Or “as a free gift” (see L&N 57.85).

[22:1]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ²⁹ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³⁰ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.