Matius 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ¹  and will inherit eternal life.

Yohanes 3:15-16

3:15 so that everyone who believes in him may have eternal life.” ² 

3:16 For this is the way ³  God loved the world: He gave his one and only ⁴  Son, so that everyone who believes in him will not perish ⁵  but have eternal life. ⁶ 

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁷  the Son will not see life, but God’s wrath ⁸  remains ⁹  on him.

Yohanes 17:2-3

17:2 just as you have given him authority over all humanity, ¹⁰  so that he may give eternal life to everyone you have given him. ¹¹  17:3 Now this ¹²  is eternal life ¹³  – that they know you, the only true God, and Jesus Christ, ¹⁴  whom you sent.

Roma 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Galatia 6:8

6:8 because the person who sows to his own flesh ¹⁵  will reap corruption ¹⁶  from the flesh, ¹⁷  but the one who sows to the Spirit will reap eternal life from the Spirit.

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ¹⁸  if a person ¹⁹  is discovered in some sin, ²⁰  you who are spiritual ²¹  restore such a person in a spirit of gentleness. ²²  Pay close attention ²³  to yourselves, so that you are not tempted too.

Yohanes 1:2

1:2 The Word ²⁴  was with God in the beginning.

Yohanes 5:11

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ²⁵  and walk.’”

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 5:20

5:20 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.

[19:29]  ¹ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[3:15]  ² 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.

[3:16]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[3:36]  ⁷ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁸ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁹ tn Or “resides.”

[17:2]  ¹⁰ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹¹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[6:8]  ¹⁵ tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[6:8]  ¹⁶ tn Or “destruction.”

[6:8]  ¹⁷ tn See the note on the previous occurrence of the word “flesh” in this verse.

[6:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ¹⁹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ²⁰ tn Or “some transgression” (L&N 88.297).

[6:1]  ²¹ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ²² tn Or “with a gentle spirit” or “gently.”

[6:1]  ²³ tn Grk “taking careful notice.”

[1:2]  ²⁴ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[5:11]  ²⁵ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.