Yohanes 3:15

3:15 so that everyone who believes in him may have eternal life.” ¹ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ²  but the water that I will give him will become in him a fountain ³  of water springing up ⁴  to eternal life.”

Yohanes 5:24

5:24 “I tell you the solemn truth, ⁵  the one who hears ⁶  my message ⁷  and believes the one who sent me has eternal life and will not be condemned, ⁸  but has crossed over from death to life.

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ⁹ 

Yohanes 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹⁰  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹¹  at the last day.” ¹² 

Yohanes 14:19

14:19 In a little while ¹³  the world will not see me any longer, but you will see me; because I live, you will live too.

Yohanes 17:12

17:12 When I was with them I kept them safe ¹⁴  and watched over them ¹⁵  in your name ¹⁶  that you have given me. Not one ¹⁷  of them was lost except the one destined for destruction, ¹⁸  so that the scripture could be fulfilled. ¹⁹ 

Yohanes 18:9

18:9 He said this ²⁰  to fulfill the word he had spoken, ²¹  “I have not lost a single one of those whom you gave me.” ²² 

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ²³  Jesus went out with his disciples across the Kidron Valley. ²⁴  There was an orchard ²⁵  there, and he and his disciples went into it.

1 Samuel 2:9

2:9 He watches over ²⁶  his holy ones, ²⁷ 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

Ayub 17:9

17:9 But the righteous man holds to his way,

and the one with clean hands grows stronger. ²⁸ 

Mazmur 37:28

37:28 For the Lord promotes ²⁹  justice,

and never abandons ³⁰  his faithful followers.

They are permanently secure, ³¹ 

but the children ³²  of evil men are wiped out. ³³ 

Mazmur 103:17-18

103:17 But the Lord continually shows loyal love to his faithful followers, ³⁴ 

and is faithful to their descendants, ³⁵ 

103:18 to those who keep his covenant,

who are careful to obey his commands. ³⁶ 

Mazmur 125:1-2

Psalm 125 ³⁷ 

A song of ascents. ³⁸ 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

125:2 As the mountains surround Jerusalem, ³⁹ 

so the Lord surrounds his people,

now and forevermore.

Amsal 4:18

4:18 But the path of the righteous is like the bright morning light, ⁴⁰ 

growing brighter and brighter ⁴¹  until full day. ⁴² 

Amsal 24:16

24:16 Although ⁴³  a righteous person may fall seven times, he gets up again,

but the wicked will be brought down ⁴⁴  by calamity.

Yesaya 45:17

45:17 Israel will be delivered once and for all by the Lord; ⁴⁵ 

you will never again be ashamed or humiliated. ⁴⁶ 

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁴⁷ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁴⁸ 

says the Lord.

Yesaya 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ⁴⁹ 

Then I will make an unconditional covenantal promise to ⁵⁰  you,

just like the reliable covenantal promises I made to David. ⁵¹ 

Yeremia 31:3

31:3 In a far-off land the Lord will manifest himself to them.

He will say to them, ‘I have loved you with an everlasting love.

That is why I have continued to be faithful to you. ⁵² 

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ⁵³  For all of them, from the least important to the most important, will know me,” ⁵⁴  says the Lord. “For ⁵⁵  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 32:40

32:40 I will make a lasting covenant ⁵⁶  with them that I will never stop doing good to them. ⁵⁷  I will fill their hearts and minds with respect for me so that ⁵⁸  they will never again turn ⁵⁹  away from me.

Markus 13:22

13:22 For false messiahs ⁶⁰  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁶¹  in the hope of God’s glory.

Roma 5:9

5:9 Much more then, because we have now been declared righteous ⁶²  by his blood, ⁶³  we will be saved through him from God’s wrath. ⁶⁴ 

Roma 5:17

5:17 For if, by the transgression of the one man, ⁶⁵  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁶⁶ 

Roma 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁶⁷  would be the firstborn among many brothers and sisters. ⁶⁸ 

Roma 8:33-39

8:33 Who will bring any charge against God’s elect? ⁶⁹  It is God who justifies. 8:34 Who is the one who will condemn? Christ ⁷⁰  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁷¹  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ⁷²  8:37 No, in all these things we have complete victory ⁷³  through him ⁷⁴  who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ⁷⁵  nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Filipi 1:6

1:6 For I am sure of this very thing, ⁷⁶  that the one ⁷⁷  who began a good work in ⁷⁸  you will perfect it ⁷⁹  until the day of Christ Jesus.

Kolose 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 ⁸⁰  life) appears, then you too will be revealed in glory with him.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 2:13

2:13 And even though you were dead in your ⁸¹  transgressions and in the uncircumcision of your flesh, he nevertheless ⁸²  made you alive with him, having forgiven all your transgressions.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ⁸³  and for those in Laodicea, and for those who have not met me face to face. ⁸⁴ 

Pengkhotbah 1:5

1:5 The sun rises ⁸⁵  and the sun sets; ⁸⁶ 

it hurries away ⁸⁷  to a place from which it rises ⁸⁸  again. ⁸⁹ 

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ⁹⁰ 

Yohanes 2:19

2:19 Jesus replied, ⁹¹  “Destroy ⁹²  this temple and in three days I will raise it up again.”

Yohanes 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

Yohanes 5:18

5:18 For this reason the Jewish leaders ⁹³  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Yudas 1:1

Salutation

1:1 From Jude, ⁹⁴  a slave ⁹⁵  of Jesus Christ and brother of James, ⁹⁶  to those who are called, wrapped in the love of ⁹⁷  God the Father and kept for ⁹⁸  Jesus Christ.

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁹⁹  and to cause you to stand, rejoicing, ¹⁰⁰  without blemish ¹⁰¹  before his glorious presence, ¹⁰² 

[3:15]  ¹ 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).

[3:15]  sn Some interpreters extend the quotation of Jesus’ words through v. 21.

[4:14]  ² tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ³ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁴ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[5:24]  ⁵ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁶ tn Or “obeys.”

[5:24]  ⁷ tn Or “word.”

[5:24]  ⁸ tn Grk “and does not come into judgment.”

[6:37]  ⁹ tn Or “drive away”; Grk “cast out.”

[6:39]  ¹⁰ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ¹¹ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹² sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[14:19]  ¹³ tn Grk “Yet a little while, and.”

[17:12]  ¹⁴ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ¹⁵ tn Grk “and guarded them.”

[17:12]  ¹⁶ tn Or “by your name.”

[17:12]  ¹⁷ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ¹⁸ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ¹⁹ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[18:9]  ²⁰ tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.

[18:9]  ²¹ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ²² tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.

[18:1]  ²³ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ²⁴ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ²⁵ tn Or “a garden.”

[2:9]  ²⁶ tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ²⁷ tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[17:9]  ²⁸ tn The last two words are the imperfect verb יֹסִיף (yosif) which means “he adds,” and the abstract noun “energy, strength.” This noun is not found elsewhere; its Piel verb occurs in Job 4:4 and 16:5. “he increases strength.”

[37:28]  ²⁹ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.

[37:28]  ³⁰ tn The imperfect verbal form draws attention to this generalizing statement.

[37:28]  ³¹ tn Or “protected forever.”

[37:28]  ³² tn Or “offspring”; Heb “seed.”

[37:28]  ³³ tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.

[103:17]  ³⁴ tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

[103:17]  ³⁵ tn Heb “and his righteousness to sons of sons.”

[103:18]  ³⁶ tn Heb “to those who remember his precepts to do them.”

[125:1]  ³⁷ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ³⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[125:2]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:18]  ⁴⁰ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ⁴¹ tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ⁴² tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[24:16]  ⁴³ tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

[24:16]  sn The righteous may suffer adversity or misfortune any number of times – seven times here – but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).

[24:16]  ⁴⁴ tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.

[45:17]  ⁴⁵ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ⁴⁶ tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[54:17]  ⁴⁷ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁴⁸ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[55:3]  ⁴⁹ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ⁵⁰ tn Or “an eternal covenant with.”

[55:3]  ⁵¹ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[31:3]  ⁵² tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, ‘I have…That is why I have drawn you to myself through my unfailing kindness.’” For the basis for each of these translations see the translator’s note. There is debate whether the reference here is to God’s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14-16; 43:16-21; Jer 16:14-15; 23:7-8). The only finite verbs in vv. 2-3a before the introduction of the quote are perfects which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see GKC 312-13 §106.n and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. BDB 935 s.v. רָחוֹק 2.b and Isa 22:11) or spatial distance (cf. BDB 935 s.v. רָחוֹק 2.a[2] and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the continuance of God’s love as in Ps 36:10 (cf. BDB 604 s.v. מָשַׁךְ Qal.5) or drawing someone to him in electing, caring love as in Hos 11:4 (cf. BDB 604 s.v. מָשַׁךְ Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of מֵרָחוֹק (merakhoq) to refer to the far off land of exile in Jer 30:10; 46:27; 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far off land in 51:50.

[31:34]  ⁵³ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ⁵⁴ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ⁵⁵ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[32:40]  ⁵⁶ tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.

[32:40]  sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.

[32:40]  ⁵⁷ tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

[32:40]  ⁵⁸ tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.

[32:40]  ⁵⁹ tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

[13:22]  ⁶⁰ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:2]  ⁶¹ tn Or “exult, boast.”

[5:9]  ⁶² tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁶³ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁶⁴ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:17]  ⁶⁵ sn Here the one man refers to Adam (cf. 5:14).

[8:1]  ⁶⁶ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[8:29]  ⁶⁷ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁶⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:33]  ⁶⁹ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ⁷⁰ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[8:35]  ⁷¹ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ⁷² sn A quotation from Ps 44:22.

[8:37]  ⁷³ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁷⁴ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:38]  ⁷⁵ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[1:6]  ⁷⁶ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ⁷⁷ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ⁷⁸ tn Or “among.”

[1:6]  ⁷⁹ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[3:4]  ⁸⁰ 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.

[2:13]  ⁸¹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ⁸² tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:1]  ⁸³ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁸⁴ tn Grk “as many as have not seen my face in the flesh.”

[1:5]  ⁸⁵ tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.

[1:5]  ⁸⁶ tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).

[1:5]  ⁸⁷ tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.

[1:5]  ⁸⁸ tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.

[1:5]  ⁸⁹ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[7:1]  ⁹⁰ sn A series of quotations from Gen 14:17-19.

[2:19]  ⁹¹ tn Grk “answered and said to them.”

[2:19]  ⁹² tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[5:18]  ⁹³ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[1:1]  ⁹⁴ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁹⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁹⁶ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁹⁷ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁹⁸ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:24]  ⁹⁹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ¹⁰⁰ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ¹⁰¹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ¹⁰² tn Or “in the presence of his glory,” “before his glory.”