Yohanes 6:56-57
Konteks6:56 The one who eats 1 my flesh and drinks my blood resides in me, and I in him. 2 6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 3 me will live because of me.
Yohanes 14:23
Konteks14:23 Jesus replied, 4 “If anyone loves me, he will obey 5 my word, and my Father will love him, and we will come to him and take up residence with him. 6
Yohanes 15:5
Konteks15:5 “I am the vine; you are the branches. The one who remains 7 in me – and I in him – bears 8 much fruit, 9 because apart from me you can accomplish 10 nothing.
Yohanes 17:23
Konteks17:23 I in them and you in me – that they may be completely one, 11 so that the world will know that you sent me, and you have loved them just as you have loved me.
Roma 8:10-11
Konteks8:10 But if Christ is in you, your body is dead because of sin, but 12 the Spirit is your life 13 because of righteousness. 8:11 Moreover if the Spirit of the one 14 who raised Jesus from the dead lives in you, the one who raised Christ 15 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 16
Galatia 2:20
Konteks2:20 I have been crucified with Christ, 17 and it is no longer I who live, but Christ lives in me. So 18 the life I now live in the body, 19 I live because of the faithfulness of the Son of God, 20 who loved me and gave himself for me.
Efesus 1:23
Konteks1:23 Now the church is 21 his body, the fullness of him who fills all in all. 22
Efesus 3:17
Konteks3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,
Efesus 3:1
Konteks3:1 For this reason I, Paul, the prisoner of Christ Jesus 23 for the sake of you Gentiles –
Yohanes 5:20
Konteks5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.
[6:56] 1 tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[6:56] 2 sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.
[6:57] 3 tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[14:23] 4 tn Grk “answered and said to him.”
[14:23] 6 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.
[15:5] 9 tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.
[15:5] sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).
[17:23] 11 tn Or “completely unified.”
[8:10] 12 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[8:10] 13 tn Or “life-giving.” Grk “the Spirit is life.”
[8:11] 14 sn The one who raised Jesus from the dead refers to God (also in the following clause).
[8:11] 15 tc Several
[8:11] 16 tc Most
[2:20] 17 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] 18 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] 20 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
[2:20] tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”
[2:20] sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
[1:23] 21 tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.
[1:23] 22 tn Or perhaps, “who is filled entirely.”
[1:23] sn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power).
[3:1] 23 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine