Yohanes 14:15

Teaching on the Holy Spirit

14:15 “If you love me, you will obey ¹  my commandments. ² 

Yohanes 14:21-23

14:21 The person who has my commandments and obeys ³  them is the one who loves me. ⁴  The one ⁵  who loves me will be loved by my Father, and I will love him and will reveal ⁶  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ⁷  said, ⁸  “what has happened that you are going to reveal ⁹  yourself to us and not to the world?” 14:23 Jesus replied, ¹⁰  “If anyone loves me, he will obey ¹¹  my word, and my Father will love him, and we will come to him and take up residence with him. ¹² 

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ¹³  to the poor, and you will have treasure ¹⁴  in heaven. Then come, follow me.”

Matius 25:41-46

25:41 “Then he will say ¹⁵  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ¹⁶  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, ¹⁷  ‘I tell you the truth, ¹⁸  just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Matius 25:2

25:2 Five ¹⁹  of the virgins ²⁰  were foolish, and five were wise.

Kolose 1:8-9

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²¹  have not ceased praying for you and asking God ²²  to fill ²³  you with the knowledge of his will in all spiritual wisdom and understanding,

Kolose 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:16-20

3:16 For this is the way ²⁵  God loved the world: He gave his one and only ²⁶  Son, so that everyone who believes in him will not perish ²⁷  but have eternal life. ²⁸  3:17 For God did not send his Son into the world to condemn the world, ²⁹  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ³⁰  The one who does not believe has been condemned ³¹  already, because he has not believed in the name of the one and only ³²  Son of God. 3:19 Now this is the basis for judging: ³³  that the light has come into the world and people ³⁴  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

[14:15]  ¹ tn Or “will keep.”

[14:15]  ² sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.

[14:21]  ³ tn Or “keeps.”

[14:21]  ⁴ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ⁵ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ⁶ tn Or “will disclose.”

[14:22]  ⁷ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ⁸ tn Grk “said to him.”

[14:22]  ⁹ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[14:23]  ¹⁰ tn Grk “answered and said to him.”

[14:23]  ¹¹ tn Or “will keep.”

[14:23]  ¹² tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[19:21]  ¹³ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ¹⁴ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[25:41]  ¹⁵ tn Here καί (kai) has not been translated.

[25:44]  ¹⁶ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ¹⁷ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:2]  ¹⁹ tn Here δέ (de) has not been translated.

[25:2]  ²⁰ tn Grk “Five of them.”

[1:9]  ²¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[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.

[3:16]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[3:17]  ²⁹ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ³⁰ tn Grk “judged.”

[3:18]  ³¹ tn Grk “judged.”

[3:18]  ³² tn See the note on the term “one and only” in 3:16.

[3:19]  ³³ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ³⁴ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).