1 Yohanes 2:6

2:6 The one who says he resides ¹  in God ²  ought himself to walk ³  just as Jesus ⁴  walked.

1 Yohanes 2:24

2:24 As for you, what you have heard from the beginning must remain ⁵  in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.

1 Yohanes 4:16

4:16 And we have come to know and to believe ⁶  the love that God has in us. ⁷  God is love, and the one who resides ⁸  in love resides in God, and God resides in him.

Yohanes 10:30

10:30 The Father and I ⁹  are one.” ¹⁰ 

Yohanes 14:20

14:20 You will know at that time ¹¹  that I am in my Father and you are in me and I am in you.

Yohanes 14:23

14:23 Jesus replied, ¹²  “If anyone loves me, he will obey ¹³  my word, and my Father will love him, and we will come to him and take up residence with him. ¹⁴ 

Yohanes 15:4

15:4 Remain ¹⁵  in me, and I will remain in you. ¹⁶  Just as the branch cannot bear fruit by itself, ¹⁷  unless it remains ¹⁸  in ¹⁹  the vine, so neither can you unless you remain ²⁰  in me.

Yohanes 17:20-23

Jesus Prays for Believers Everywhere

17:20 “I am not praying ²¹  only on their behalf, but also on behalf of those who believe ²²  in me through their testimony, ²³  17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ²⁴  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ²⁵  you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, ²⁶  so that the world will know that you sent me, and you have loved them just as you have loved me.

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ²⁷  so that he may give eternal life to everyone you have given him. ²⁸ 

Kolose 1:17

1:17 He himself is before all things and all things are held together ²⁹  in him.

Filipi 3:9

3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ³⁰  – a righteousness from God that is in fact ³¹  based on Christ’s ³²  faithfulness. ³³ 

[2:6]  ¹ tn The Greek verb μένω (menw) is commonly translated into contemporary English as “remain” or “abide,” but both of these translations have some problems: (1) “Abide” has become in some circles almost a “technical term” for some sort of special intimate fellowship or close relationship between the Christian and God, so that one may speak of Christians who are “abiding” and Christians who are not. It is accurate to say the word indicates a close, intimate (and permanent) relationship between the believer and God. However, it is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim). (2) On the other hand, to translate μένω as “remain” removes some of these problems, but creates others: In certain contexts, such a translation can give the impression that those who currently “remain” in this relationship with God can at some point choose not to “remain”, that is, to abandon their faith and return to an unsaved condition. While one may easily think in terms of the author’s opponents in 1 John as not “remaining,” the author makes it inescapably clear in 2:19 that these people, in spite of their claims to know God and be in fellowship with God, never really were genuine believers. (3) In an attempt to avoid both these misconceptions, this translation renders μένω as “reside” except in cases where the context indicates that “remain” is a more accurate nuance, that is, in contexts where a specific change of status or movement from one position to another is in view.

[2:6]  sn The Greek word μένω (menw) translated resides indicates a close, intimate (and permanent) relationship between the believer and God. It is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim).

[2:6]  ² tn Grk “in him.” Context indicates a reference to God since a different pronoun, ἐκεινος (ekeinos), is used later in the same verse to indicate a reference to Jesus. See the note on “Jesus” later in this verse.

[2:6]  ³ tn That is, ought to behave in the same way Jesus did. “Walking” is a common NT idiom for one’s behavior or conduct.

[2:6]  ⁴ tn Grk “that one.” Context indicates a reference to Jesus here. It is clear that ἐκεῖνος (ekeinos) here does not refer to the same person as αὐτῷ (autw) in 2:6a. The switch to ἐκεῖνος indicates a change in the referent, and a reference to Jesus Christ is confirmed by the verb περιεπάτησεν (periepathsen), an activity which can only describe Jesus’ earthly life and ministry, the significance of which is one of the points of contention the author has with the opponents. In fact, ἐκεῖνος occurs 6 times in 1 John (2:6; 3:3, 5, 7, 16; and 4:17), and each one refers to Jesus Christ.

[2:24]  ⁵ tn The word translated “remain” may also be translated “reside” (3 times in 2:24). See also the notes on the translation of the Greek verb μένω (menw) in 2:6 and in 2:19. Here the word can really have both nuances of “residing” and “remaining” and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 2:24.

[4:16]  ⁶ tn Both ἐγνώκαμεν (egnwkamen) and πεπιστεύκαμεν (pepisteukamen) in 4:16 are perfect tenses, implying past actions with existing results. In this case the past action is specified as the recognition of (ἐγνώκαμεν) and belief in (πεπιστεύκαμεν) “the love which God has in us.” But what is the relationship between the two verbs γινώσκω (ginwskw) and πιστεύω (pisteuw)? (1) Some interpreters would see a different nuance in each. (2) But in the Gospel of John the two verbs frequently occur together in the same context, often in the same tense; examples may be found in John 6:69, 8:31-32, 10:38, 14:7-10, and 17:8. They also occur together in one other context in 1 John, 4:1-2. Of these John 6:69, Peter’s confession, is the closest parallel to the usage here: “We have come to believe [πεπιστεύκαμεν] and to know [ἐγνώκαμεν] that you are the holy One of God.” Here the order between “knowing” and “believing” is reversed from 1 John 4:16, but an examination of the other examples from the Gospel of John should make it clear that there is no difference in meaning when the order of the terms is reversed. It appears that the author considered both terms to describe a single composite action. Thus they represent a hendiadys which describes an act of faith/belief/trust on the part of the individual; knowledge (true knowledge) is an inseparable part of this act of faith.

[4:16]  ⁷ tn The force of the preposition ἐν (en) in the phrase ἐν ἡμῖν (en Jhmin) in 4:16a is disputed: Although (1) “for” (in the sense of “on behalf of”) is possible and is a common English translation, the other uses of the same phrase in 4:9 (where it refers to God’s love for us) and 4:12 (where it refers to God’s indwelling of the believer) suggest that (2) the author intends to emphasize interiority here – a reference to God’s love expressed in believers. This is confirmed by the only other uses in 1 John of the verb ἔχω (ecw) with the preposition ἐν (3:15 and 5:10) both of which literally mean something in someone.

[4:16]  ⁸ tn Once again μένω (menw) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as “resides.”

[10:30]  ⁹ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ¹⁰ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[14:20]  ¹¹ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[14:23]  ¹² tn Grk “answered and said to him.”

[14:23]  ¹³ tn Or “will keep.”

[14:23]  ¹⁴ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[15:4]  ¹⁵ tn Or “Reside.”

[15:4]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “resides.”

[15:4]  ¹⁹ 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]  ²⁰ tn Or “you reside.”

[17:20]  ²¹ tn Or “I do not pray.”

[17:20]  ²² tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ²³ tn Grk “their word.”

[17:21]  ²⁴ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ²⁵ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:23]  ²⁶ tn Or “completely unified.”

[17:2]  ²⁷ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁸ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[1:17]  ²⁹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[3:9]  ³⁰ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:9]  ³¹ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ³² tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ³³ tn Or “based on faith.”