Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ¹  The one who has ears had better listen! ² 

Mazmur 16:10-11

16:10 You will not abandon me ³  to Sheol; ⁴ 

you will not allow your faithful follower ⁵  to see ⁶  the Pit. ⁷ 

16:11 You lead me in ⁸  the path of life; ⁹ 

I experience absolute joy in your presence; ¹⁰ 

you always give me sheer delight. ¹¹ 

Yohanes 3:15-16

3:15 so that everyone who believes in him may have eternal life.” ¹² 

3:16 For this is the way ¹³  God loved the world: He gave his one and only ¹⁴  Son, so that everyone who believes in him will not perish ¹⁵  but have eternal life. ¹⁶ 

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹⁷  the Son will not see life, but God’s wrath ¹⁸  remains ¹⁹  on him.

Yohanes 10:27-28

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ²⁰  them eternal life, and they will never perish; ²¹  no one will snatch ²²  them from my hand.

Roma 2:7-16

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ²³  wrath and anger to those who live in selfish ambition ²⁴  and do not obey the truth but follow ²⁵  unrighteousness. 2:9 There will be ²⁶  affliction and distress on everyone ²⁷  who does evil, on the Jew first and also the Greek, ²⁸  2:10 but ²⁹  glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law ³⁰  will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ³¹  2:14 For whenever the Gentiles, ³²  who do not have the law, do by nature ³³  the things required by the law, ³⁴  these who do not have the law are a law to themselves. 2:15 They ³⁵  show that the work of the law is written ³⁶  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ³⁷  them, ³⁸  2:16 on the day when God will judge ³⁹  the secrets of human hearts, ⁴⁰  according to my gospel ⁴¹  through Christ Jesus.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 6:23

6:23 For the payoff ⁴²  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Yohanes 2:25

2:25 He did not need anyone to testify about man, ⁴³  for he knew what was in man. ⁴⁴ 

Yohanes 5:11-12

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ⁴⁵  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ⁴⁶  and walk’?” ⁴⁷ 

Yudas 1:21

1:21 maintain ⁴⁸  yourselves in the love of God, while anticipating ⁴⁹  the mercy of our Lord Jesus Christ that brings eternal life. ⁵⁰ 

[13:43]  ¹ sn An allusion to Dan 12:3.

[13:43]  ² tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[16:10]  ³ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ⁴ sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

[16:10]  ⁵ tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

[16:10]  ⁶ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

[16:10]  sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.

[16:10]  ⁷ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

[16:11]  ⁸ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ⁹ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ¹⁰ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ¹¹ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[3:15]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹⁸ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹⁹ tn Or “resides.”

[10:28]  ²⁰ tn Grk “And I give.”

[10:28]  ²¹ tn Or “will never die” or “will never be lost.”

[10:28]  ²² tn Or “no one will seize.”

[2:8]  ²³ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ²⁴ tn Grk “those who [are] from selfish ambition.”

[2:8]  ²⁵ tn Grk “are persuaded by, obey.”

[2:9]  ²⁶ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ²⁷ tn Grk “every soul of man.”

[2:9]  ²⁸ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:10]  ²⁹ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:12]  ³⁰ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[2:13]  ³¹ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[2:14]  ³² sn Gentile is a NT term for a non-Jew.

[2:14]  ³³ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ³⁴ tn Grk “do by nature the things of the law.”

[2:15]  ³⁵ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ³⁶ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ³⁷ tn Or “excuse.”

[2:15]  ³⁸ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:16]  ³⁹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁴⁰ tn Grk “of people.”

[2:16]  ⁴¹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[6:23]  ⁴² tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[2:25]  ⁴³ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ⁴⁴ tn See previous note on “man” in this verse.

[5:11]  ⁴⁵ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ⁴⁶ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ⁴⁷ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[1:21]  ⁴⁸ tn Or “keep.”

[1:21]  ⁴⁹ tn Or “waiting for.”

[1:21]  ⁵⁰ tn Grk “unto eternal life.”