Roma 2:7

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

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹  the word, cling to it ²  with an honest and good ³  heart, and bear fruit with steadfast endurance. ⁴ 

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁵  who had believed him, “If you continue to follow my teaching, ⁶  you are really ⁷  my disciples

Yohanes 15:4-10

15:4 Remain ⁸  in me, and I will remain in you. ⁹  Just as the branch cannot bear fruit by itself, ¹⁰  unless it remains ¹¹  in ¹²  the vine, so neither can you unless you remain ¹³  in me.

15:5 “I am the vine; you are the branches. The one who remains ¹⁴  in me – and I in him – bears ¹⁵  much fruit, ¹⁶  because apart from me you can accomplish ¹⁷  nothing. 15:6 If anyone does not remain ¹⁸  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ¹⁹  and are burned up. ²⁰  15:7 If you remain ²¹  in me and my words remain ²²  in you, ask whatever you want, and it will be done for you. ²³  15:8 My Father is honored ²⁴  by this, that ²⁵  you bear ²⁶  much fruit and show that you are ²⁷  my disciples.

15:9 “Just as the Father has loved me, I have also loved you; remain ²⁸  in my love. 15:10 If you obey ²⁹  my commandments, you will remain ³⁰  in my love, just as I have obeyed ³¹  my Father’s commandments and remain ³²  in his love.

Kisah Para Rasul 11:23

11:23 When ³³  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ³⁴  to the Lord with devoted hearts, ³⁵ 

Kisah Para Rasul 14:22

14:22 They strengthened ³⁶  the souls of the disciples and encouraged them to continue ³⁷  in the faith, saying, “We must enter the kingdom ³⁸  of God through many persecutions.” ³⁹ 

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁴⁰  when Paul and Barnabas ⁴¹  went into the Jewish synagogue ⁴²  and spoke in such a way that a large group ⁴³  of both Jews and Greeks believed.

Kolose 1:2

1:2 to the saints, the faithful ⁴⁴  brothers and sisters ⁴⁵  in Christ, at Colossae. Grace and peace to you ⁴⁶  from God our Father! ⁴⁷ 

Galatia 6:9

6:9 So we must not grow weary ⁴⁸  in doing good, for in due time we will reap, if we do not give up. ⁴⁹ 

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ⁵⁰  if a person ⁵¹  is discovered in some sin, ⁵²  you who are spiritual ⁵³  restore such a person in a spirit of gentleness. ⁵⁴  Pay close attention ⁵⁵  to yourselves, so that you are not tempted too.

Galatia 3:5

3:5 Does God then give ⁵⁶  you the Spirit and work miracles among you by your doing the works of the law ⁵⁷  or by your believing what you heard? ⁵⁸ 

Galatia 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ⁵⁹  saying, “All the nations ⁶⁰  will be blessed in you.” ⁶¹ 

Ibrani 3:6

3:6 But Christ ⁶²  is faithful as a son over God’s ⁶³  house. We are of his house, ⁶⁴  if in fact we hold firmly ⁶⁵  to our confidence and the hope we take pride in. ⁶⁶ 

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁶⁷  firm until the end.

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

Ibrani 10:35-39

10:35 So do not throw away your confidence, because it ⁶⁸  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ⁶⁹  10:37 For just a little longer ⁷⁰  and he who is coming will arrive and not delay. ⁷¹  10:38 But my righteous one will live by faith, and if he shrinks back, I ⁷²  take no pleasure in him. ⁷³  10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ⁷⁴ 

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁷⁵ 

Yohanes 2:19

2:19 Jesus replied, ⁷⁶  “Destroy ⁷⁷  this temple and in three days I will raise it up again.”

Yudas 1:20-21

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁷⁸  1:21 maintain ⁷⁹  yourselves in the love of God, while anticipating ⁸⁰  the mercy of our Lord Jesus Christ that brings eternal life. ⁸¹ 

[8:15]  ¹ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ² sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ³ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁴ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:31]  ⁵ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁶ tn Grk “If you continue in my word.”

[8:31]  ⁷ tn Or “truly.”

[15:4]  ⁸ tn Or “Reside.”

[15:4]  ⁹ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ¹⁰ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ¹¹ tn Or “resides.”

[15:4]  ¹² tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ¹³ tn Or “you reside.”

[15:5]  ¹⁴ tn Or “resides.”

[15:5]  ¹⁵ tn Or “yields.”

[15:5]  ¹⁶ 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).

[15:5]  ¹⁷ tn Or “do.”

[15:6]  ¹⁸ tn Or “reside.”

[15:6]  ¹⁹ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ²⁰ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[15:7]  ²¹ tn Or “reside.”

[15:7]  ²² tn Or “reside.”

[15:7]  ²³ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[15:8]  ²⁴ tn Grk “glorified.”

[15:8]  ²⁵ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ²⁶ tn Or “yield.”

[15:8]  ²⁷ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[15:9]  ²⁸ tn Or “reside.”

[15:10]  ²⁹ tn Or “keep.”

[15:10]  ³⁰ tn Or “reside.”

[15:10]  ³¹ tn Or “kept.”

[15:10]  ³² tn Or “reside.”

[11:23]  ³³ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ³⁴ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ³⁵ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[14:22]  ³⁶ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ³⁷ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ³⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ³⁹ tn Or “sufferings.”

[14:1]  ⁴⁰ sn Iconium. See the note in 13:51.

[14:1]  ⁴¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁴² sn See the note on synagogue in 6:9.

[14:1]  ⁴³ tn Or “that a large crowd.”

[1:2]  ⁴⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁶ tn Or “Grace to you and peace.”

[1:2]  ⁴⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[6:9]  ⁴⁸ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ⁴⁹ tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

[6:1]  ⁵⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁵¹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁵² tn Or “some transgression” (L&N 88.297).

[6:1]  ⁵³ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁵⁴ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁵⁵ tn Grk “taking careful notice.”

[3:5]  ⁵⁶ tn Or “provide.”

[3:5]  ⁵⁷ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ⁵⁸ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:8]  ⁵⁹ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ⁶⁰ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ⁶¹ sn A quotation from Gen 12:3; 18:18.

[3:6]  ⁶² sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁶³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁶⁴ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁶⁵ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ⁶⁶ tn Grk “the pride of our hope.”

[3:14]  ⁶⁷ tn Grk “the beginning of the confidence.”

[10:35]  ⁶⁸ tn Grk “which,” but showing the reason.

[10:36]  ⁶⁹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:37]  ⁷⁰ sn A quotation from Isa 26:20.

[10:37]  ⁷¹ sn A quotation from Hab 2:3.

[10:38]  ⁷² tn Grk “my soul.”

[10:38]  ⁷³ sn A quotation from Hab 2:4.

[10:39]  ⁷⁴ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[10:1]  ⁷⁵ tn Grk “those who approach.”

[2:19]  ⁷⁶ tn Grk “answered and said to them.”

[2:19]  ⁷⁷ 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.”

[1:20]  ⁷⁸ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ⁷⁹ tn Or “keep.”

[1:21]  ⁸⁰ tn Or “waiting for.”

[1:21]  ⁸¹ tn Grk “unto eternal life.”