2 Timotius 2:19

2:19 However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,” ¹  and “Everyone who confesses the name of the Lord ²  must turn away from evil.”

Ibrani 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ³ 

Ibrani 6:1

6:1 Therefore we must progress beyond ⁴  the elementary ⁵  instructions about Christ ⁶  and move on ⁷  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Yohanes 3:19-21

3:19 Now this is the basis for judging: ⁸  that the light has come into the world and people ⁹  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. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹⁰ 

[2:19]  ¹ sn A quotation from Num 16:5.

[2:19]  ² tn Grk “names the name of the Lord.”

[6:19]  ³ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[6:1]  ⁴ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁵ tn Or “basic.”

[6:1]  ⁶ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁷ tn Grk “leaving behind…let us move on.”

[3:19]  ⁸ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁹ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:21]  ¹⁰ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).