Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Daniel 12:2

12:2 Many of those who sleep

in the dusty ground will awake –

some to everlasting life,

and others to shame and everlasting abhorrence. ¹ 

Yohanes 3:15

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

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ³  but the water that I will give him will become in him a fountain ⁴  of water springing up ⁵  to eternal life.”

Yohanes 5:39

5:39 You study the scriptures thoroughly ⁶  because you think in them you possess eternal life, ⁷  and it is these same scriptures ⁸  that testify about me,

Yohanes 6:47

6:47 I tell you the solemn truth, ⁹  the one who believes ¹⁰  has eternal life. ¹¹ 

Yohanes 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

Yohanes 10:28

10:28 I give ¹²  them eternal life, and they will never perish; ¹³  no one will snatch ¹⁴  them from my hand.

Yohanes 12:25

12:25 The one who loves his life ¹⁵  destroys ¹⁶  it, and the one who hates his life in this world guards ¹⁷  it for eternal life.

Yohanes 17:2-3

17:2 just as you have given him authority over all humanity, ¹⁸  so that he may give eternal life to everyone you have given him. ¹⁹  17:3 Now this ²⁰  is eternal life ²¹  – that they know you, the only true God, and Jesus Christ, ²²  whom you sent.

Roma 2:7

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

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 6:22-23

6:22 But now, freed ²³  from sin and enslaved to God, you have your benefit ²⁴  leading to sanctification, and the end is eternal life. 6:23 For the payoff ²⁵  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?

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ²⁶ 

Titus 1:1-2

Salutation

1:1 From Paul, ²⁷  a slave ²⁸  of God and apostle of Jesus Christ, to further the faith ²⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁰ 

Titus 3:7

3:7 And so, ³¹  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ³² 

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ³³  authorities, to be obedient, to be ready for every good work.

Yohanes 1:2

1:2 The Word ³⁴  was with God in the beginning.

Yohanes 2:25

2:25 He did not need anyone to testify about man, ³⁵  for he knew what was in man. ³⁶ 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ³⁷  in Galilee. ³⁸  Jesus’ mother ³⁹  was there,

Yohanes 5:11-13

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ⁴⁰  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ⁴¹  and walk’?” ⁴²  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.

Yudas 1:21

1:21 maintain ⁴³  yourselves in the love of God, while anticipating ⁴⁴  the mercy of our Lord Jesus Christ that brings eternal life. ⁴⁵ 

[12:2]  ¹ sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.

[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.

[4:14]  ³ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁴ 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]  ⁵ 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).

[5:39]  ⁶ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁷ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ⁸ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[6:47]  ⁹ tn Grk “Truly, truly, I say to you.”

[6:47]  ¹⁰ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ¹¹ tn Compare John 6:40.

[10:28]  ¹² tn Grk “And I give.”

[10:28]  ¹³ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁴ tn Or “no one will seize.”

[12:25]  ¹⁵ tn Or “soul.”

[12:25]  ¹⁶ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹⁷ tn Or “keeps.”

[17:2]  ¹⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ²⁰ 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]  ²¹ 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]  ²² tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[6:22]  ²³ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ²⁴ tn Grk “fruit.”

[6:23]  ²⁵ 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.

[1:12]  ²⁶ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁸ tn Traditionally, “servant” or “bondservant.” 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.). 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]  ²⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ³⁰ tn Grk “before eternal ages.”

[3:7]  ³¹ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ³² tn Grk “heirs according to the hope of eternal life.”

[3:1]  ³³ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:2]  ³⁴ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[2:25]  ³⁵ 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]  ³⁶ tn See previous note on “man” in this verse.

[2:1]  ³⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ³⁸ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ³⁹ tn Grk “in Galilee, and Jesus’ mother.”

[5:11]  ⁴⁰ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ⁴¹ 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]  ⁴² tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[1:21]  ⁴³ tn Or “keep.”

[1:21]  ⁴⁴ tn Or “waiting for.”

[1:21]  ⁴⁵ tn Grk “unto eternal life.”