John 3 (BHT-ATN)

“Unless Someone Is Born of Water and the Spirit, He Cannot Enter the Kingdom of God”

1 Now there was a certain man who belonged to the Pharisee party, a member of the Jewish ruling council;+ Nicodemus was his name. 2 This man came to Jesus+ at night and said to him, “Rabbi, we know that it is because God himself has sent you that you are here as a teacher. No one could do these miraculous signs, after all, that you yourself are doing, unless God were with him.”

3 In response Jesus told him something very important: “Amen, amen, I solemnly tell ˢyou this: Unless someone is born+ again,+ he can have no part+ in the Kingdom of God.”

4 “How can a grown man possibly be born again?”+ asked Nicodemus. “He certainly can’t go back into his mother’s womb to be born again!”

5 Jesus answered, “Amen, amen, I solemnly tell ˢyou this: Unless someone is born of water and the Spirit,+ he cannot enter the Kingdom of God. 6 That which is birthed by mere human means+ is mortal,+ but that which is birthed of the Spirit is spirit.+ 7 Don’t be shocked because I said to ˢyou, ‘ᵖYou must be born again,’ that is, from above.+ 8 The wind+ blows in indeed any direction it decides,+ and ˢyou can hear the sound it makes,+ but ˢyou don’t know where it comes from and where it is going. This is precisely how it is with everyone born of the Spirit.”+

9 “How are these things possible?”+ asked Nicodemus.

10 “ˢYou,” replied Jesus, “are a respected teacher in Israel, and yet these things ˢyou don’t understand? 11 Amen, amen, I solemnly tell ˢyou this: We declare what we comprehend,+ and bear solemn witness to what we have seen, and yet our testimony ᵖyou refuse to accept. 12 If ᵖyou don’t believe when I explain things to ᵖyou using the common, everyday happenings of life right here on the earth,+ how in the world will ᵖyou believe if I speak plainly to ᵖyou about the things of heaven?+ 13 Indeed, no one has direct knowledge of the things of heaven,+ except for one: The one who has come down from heaven, the Son of Man.+ 14 And just as Moses lifted up the bronze serpent on the pole in the wilderness,+ so it is God’s will for the Son of Man to be lifted up, 15 so that all who place their faith in him may share+ in the life of the coming age.+”

16 Indeed, this is how God showed his great love to the world: He gave his matchless + Son, so that all who place their faith in him may not be lost,+ but share in the life of the age to come.++ 17 God didn’t send his Son into the world to condemn the world, you see, but to save the world through him. 18 If someone places his faith in the Son,+ he will surely be spared condemnation. Anyone who persists in unbelief, however, is doomed+ to be condemned, because he has refused to place his faith in the name of the matchless+ Son of God. 19 This, moreover, is the reason for their condemnation: The light has come into the world, yet mankind loved the darkness instead of the light, because their deeds were wicked. 20 All whose ways and deeds are evil, you see, hate the light and refuse to come to the light, because they don’t want the wicked things they do to be exposed.+ 21 It is those who live according to the truth,+ rather, who come to the light, so that it may be clear to everyone+ that their deeds have been accomplished how? Solely through union with God.+

“The Father Loves the Son and Has Placed under His Authority the Whole Creation”

22 After these things, Jesus went with his disciples to the Judean countryside; there he spent some time with them, and was baptizing. 23 Now, John too was baptizing at Aenon near Salim, since water there was very plentiful; people were coming to him and being baptized. 24 (John had not yet been thrown into prison.) 25 As a result of this situation,+ John’s disciples raised a question and got into a debate with a certain Jew over an issue related to ceremonial cleansing. 26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan, concerning whom you have given testimony—well, here he+ is baptizing, and everyone is going to him!”

27 In response John said some very significant things: “A man can receive not even one thing unless it is granted to him from heaven. 28 You yourselves heard me say with your own ears,+ ‘I am not the Messiah, but have been sent ahead of him.’ 29 The bridegroom is the one to whom the bride belongs. The friend of the bridegroom, meanwhile, who stands by and listens for him, is full of great joy when he hears the bridegroom’s voice. This joy of mine, therefore, is complete. 30 As for him, it is God’s will for him to become greater. I, however, am appointed to become less.”

31 The one who comes from above is indeed higher than any mere man. The one who is from the earth is just that—from the earth—and speaks words of earthly origin.+ The one who comes from from heaven is indeed higher than any mere man.+ 32 To that which he has directly seen and heard he bears solemn witness, and yet his testimony no one accepts. 33 If someone does accept his testimony, that person+ has attested that God is truthful.+ 34 The one whom God sent, you see, speaks the very words of God, for God+ gives him the Spirit without limit.+ 35 The Father loves the Son and has placed under his authority+ the whole creation. 36 If someone places his faith in the Son, he will share in the life of the coming age.+ If someone refuses to obey the Son, however, he will not experience life; indeed, upon him remains the wrath of God.

+1:4Lit in him was life. ME (see translation and notes at Jn 5:26). Cf NLT, TEV. “Life” here doesn’t mean “alive,” but possessing the power to give life as the source of life. Trying to maintain some measure of consistency in translation here with Jn 5:26, so that the connection isn’t lost to English readers.+1:4Cf Ps 36:9.+1:5Cf Is 42:5-9; 49:1-6.+1:5Or did not overcome.+1:5Or comprehend. Cf 1 Co 2:8.+1:7Lit through him, or through it. ME. Cf NLT.+1:8Lit that man. Cf NET, NLT, TEV.+1:9Lit He was.+1:9Or The true light, which gives light to every human being, was coming into the world, or He was the true light that gives light to every human being coming into the world. Following the lead of the ISV in translation here. Cf Jn 6:14, 9:39, 11:27, 16:28.+1:11Or to his very own creation. Lit to his own things. ME (see NAC [Jn], 114; UBSHS [Jn], 18). Cf CJB, ISV, NCV, TEV.+1:13Lit who. Cf NET, NIV.+1:13For a discussion of the range of meaning possible with γεννάω ( gennaō), see notes at 1 Pt 1:3. Conception is primarily in view here, with the rest of the birth process also implied on some level. Cf also the translation and notes at Ga 4:21-30.+1:13Lit not of bloods. ME(I/F/H) (see NET Bible Notes, Jn 1:13).+1:13Lit nor from the will/desire of the flesh. ME (see UBSHS [Jn], 19). Translating “flesh” according to “Flesh” G (see FBT Chart). Cf NET.+1:13Or a husband’s decision.+1:14Lit The Word became flesh. ME (see translation and notes at Rm 8:3 and Php 2:6-8; FBT Chart, C, F, G, I, M, N). Translating “flesh” according to “Flesh” G, M (see FBT Chart).+1:14Cf, eg, Ex 40:34; Lv 16:2; Nu 9:15.+1:14Or unique, or only, or one-of-a-kind. For a brief discussion of the meaning of μονογενής ( monogenēs), see NET Bibles Notes, Jn 1:16. Cf ISV, NET. In Heb 11:17, the term is used of Isaac, who wasn’t Abraham’s only son, but his “unique” son in the sense that the covenant was to be confirmed with him and the promises to be fulfilled through his line (cf Gn 17:19, 21:12).+1:14Cf Jn 17:5.+1:14Lit full of grace and truth. ME (OTB) (see LALS, sv ἀλήθεια; Ibid, sv χάρις; NAC [Jn], 121; UBSHS [Jn], 22). Cf the LXX and the MT, eg, at Ge 24:27, 47:29; 2 Sa 2:6, 15:20; 2 Ch 32:1; Ne 9:33; Ps 26:3, 30:9, 35:6, 40:10, 54:5, 69:13, 88:11, 89:5, 92:2, 119:138.+1:15Lit and cried out, saying.+1:16Lit from his fullness. ME (see translation and notes at Eph 3:19; Col 2:9; BDAG, 829, sv 3.b.; NAC [Jn], 123; Robertson, Word Pictures, Jn 1:16; Vincent, Word Studies, 2:57). The UBSHS claims that here πλήρωμα ( plērōma) “is used in a nontechnical sense and refers back to the phrase grace and truth in verse 14” ( UBSHS [Jn], 25, italics original). I disagree. The reference in v 15 to the Son’s pre-existence in the preceding verse makes the “fullness of divine nature” interpretation just as plausible as a limited reference to “grace and truth” in v 14. True, this is only place where the term is used in John’s gospel. Still, this idea was clearly a part of the authoritative body of apostolic teaching that was passed on from church to church, and wasn’t just a part of Paul’s theology (cf 1 Co 11:2, 15:1-3; Ga 1:18, 2:6; Php 2:6-11; 2 Th 2:15; 1 Ti 3:16). “Steadfast love/grace” and “truth/faithfulness” are, of course, an important part of God’s nature, but “fullness” by definition isn’t limited to those aspects.+1:16Or blessing. Lit grace. ME (see L-N, 57.103, 88.66; translation and note at “faithfulness” in v 14 above). Cf NCV, NIV, NLT, TEV.+1:17Lit grace and truth. ME (see translation and note at v 14).+1:17Lit have become, or have been done. Cf UBSHS (Jn), 26. “Shown” is the verb typically used in English translations with these concepts in the OT (see, eg, most English translations at Ex 20:6 and Dt 5:10).+1:18Or The matchless/unique/only God. Following the NET in translation here. For a brief discussion of some of the textual and translational questions involved here, see NET Bible Notes, Jn 1:18.+1:18Lit who is at the bosom of the Father. ME(I/F) (see BDAG, 557, sv κόλπος 1; L-N, 34.18; NAC [Jn], 124). Cf NET.+1:19Lit the Jews. ME(H) (see BDAG, 478, sv Ἰουδαῖος, 2.e.β.; NAC [Jn], 126; NET Bible Notes, Jn 1:19; UBSHS [Jn], 29; translation and notes at Ac 9:22). Cf NCV, NET, NLT, TEV.+1:19Lit to ask, “Who are you?” Cf NIV.+1:20Lit and he openly acknowledged, and did not deny but openly acknowledged. ME (see UBSHS [Jn], 30). Cf CJB, NCV, NLT, TEV.+1:21Lit “What then?” ME. Cf CJB, NCV, NIV, NLT, TEV.+1:21Cf Ml 4:5.+1:21Lit he.+1:21Cf Dt 18:15-18.+1:23Lit he.+1:23Is 40:3+1:24Lit were part of the Pharisees, or were from the Pharisees. ME(H)/IT (see ANLEX, 397, sv Φαρισαῖος; L-N, 11.49; NET Bible Notes, Jn 1:24).+1:26Or in. So throughout Jn 1.+1:29Lit he.+1:29Or who is going to take away. Scholars are divided as to whether this statement is reflective of John the Baptist’s theology, or that of John himself. If the former is the situation, the cleansing is probably meant to be understood apocalyptically (for further discussion, see UBSHS [Jn], 36). John the Baptist’s messages in the other gospels are clearly apocalyptic in orientation (see Mt 3; Lk 3), and, since the Apostle John himself ascribes these words to John the Baptist, there is no reason to doubt that this is reflective of the John the Baptist’s own position. This interpretation is reflected in the translation.+1:29Cf Mt 3:9; Lk 3:8-9; Re 17:14.+1:31Cf CJB, TEV.+1:32Or from the sky.+1:37Lit heard him speaking. ME. Cf ESV, HCSB, ISV, NET, NIV, NRSV, RSV, TEV.+1:38Cf NCV, TEV.+1:39Lit The hour was about the tenth. ME(H). Cf ISV, NCV, NET, NLT.+1:40Lit heard from John. ME. Cf NET, NIV, NLT.+1:40Lit and followed him.+1:42Lit him.+1:42Κηφᾶς ( kēphas) (“Cephas” in many translations) is the Aramaic surname for Simon (see L-N, 93.211). Cf CJB.+1:42Lit which is translated Peter. ME/IT (see ESL, #4074; L-N, 93.296). Cf CJB, TEV.+1:43Lit he.+1:43IT (see L-N, 93.444).+1:43Lit follow me. ME(H) (see translation and notes at Mt 4:19).+1:45Cf Gn 3:15, 9:27, 12:1-3, 49:8-12; Ex 12:1-28; Lv 23:4-44; Nu 24:15-19; Dt 15:15-18, 16:1-8; Jn 19:36; 1 Co 5:7.+1:45Cf Is 4:2, 7:14, 9:1-7, 11:1-6, 24:21-25, 28:16, 30:19-26, 42:1-7, 49:1-6, 50:4-9, 52:13-53:12, 55:3-5, 61:1-3, 63:1-6; Jr 23:5-6, 30:9, 30:21, 33:14-16; Ezk 17:22-24, 21:25-27, 34:23-31, 37:15-28; Dn 7:13-14, 9:24-27; Ho 3:4-5; Jl 2:23; Am 9:11-15; Mic 2:12-13, 5:1-4; Hg 2:6-9, 2:21-23; Ac 3:8-10, 6:9-15, 9:9-10, 10:4, 11:4-14, 12:10, 13:7; Ml 3:1, 4:2.+1:47Lit in whom. ME. Cf CJB, NCV, NLT, and TEV at Jn 2:25; NIV and TEV at Jn 5:42.+1:47An allusion to Ps 32:2.+1:48Lit to him.+1:49Cf, eg, 2 Sa 7; 1 Ch 17; Ps 2, 89, 132.+1:51Or the sky.+1:51An allusion to Gn 28:12.+1:51Cf Gn 28:12; Dn 7:13-14.+2:1Or two days later.+2:4Lit What to me and to you? ME(I/F) (see translation and notes at Mt 8:29; NET Bible Notes, Jn 2:4; UBSHS [Jn], 57). Cf HCSB, LEB, NIV.+2:4Lit hour.+2:6Lit according to the ritual purification/cleansing of the Jews. ME. Cf CJB, NCV, NLT.+2:6Lit each holding two or three measures. ME(H) (see L-N, 81.22). Cf most English translations.+2:7Lit told them.+2:8Or to the head servant/steward.+2:9Lit the man in charge of the banquet.+2:10Lit every man. ME (see UBSHS [Jn], 61).+2:10Lit they. Cf NET, NIV.+2:11Or disclosed. Cf HCSB.+2:13Cf Ex 12:14; Dt 16:16.+2:14Lit found in the temple courts. ME (see UBSHS [Lk], 298). Cf NLT.+2:14Or pigeons.+2:16Or the pigeons. Cf Lv 5:7-11. Jesus’ anger toward this particular group may be related to them taking advantage of the poor.+2:17Ps 69:9+2:18Lit the Jews. ME(H) (see note at Jn 1:19).+2:18Lit What sign can you show us that/since these things you do? ME (see UBSHS [Jn], 68). Cf JB.+2:21Lit That one. Cf NCV, NET, NLT.+2:21Lit That one was speaking about the sanctuary of his body.+2:22Cf Lv 23:9-14; 1 Co 15:4.+2:22Lit and in the word that Jesus had said. ME. Cf CJB, NLT, TEV.+2:23Lit that one.+2:24Lit because he was knowing all [of them]. ME (see Vincent, Word Studies, 2:88; UBSHS [Jn], 73; translation and notes at Jn 1:48). Note that, as in the case of the imperfect indicative in v 25, imperfective aspect is also encoded in the infinitive here. Vincent’s interpretation in v 25 would also have relevance here, therefore, since v 25 is giving strength and support to these statements (note the presence of γὰρ [ gar] in the final clause there). Cf CJB, NCV, NLT at v 25.+2:25Lit and he had no need that anyone should bear witness about the man. ME (see UBSHS [Jn], 73). Cf ISV, CJB, NCV, NLT.+2:25Lit For he himself knew what was in the man. ME (see Vincent, Word Studies, 2:88; UBSHS [Jn], 73). Cf CJB, NAB, NCV, NEB, NLT.+3:1Lit a ruler of the Jews. ME(H) (see NET Bible Notes, Jn 3:1). Cf NET, NIV.+3:2Lit to him.+3:3Drawing from L-N in translation here (see L-N, 41.53). In the NT, γεννάω ( gennaō) can variously refer to conception (see, eg, Mt 1:20; Jn 8:41; Ga 4:23), the time in the womb (see, eg, Lk 23:29), actual birth (see, eg, Mt 2:4; Lk 1:57), or the entire process viewed as whole (see, eg, Lk 1:13), depending on the context. Also, when the father’s role is in view, the focus is on the act of procreation (see, eg, BSL, Jn 3:5, sv—“to be or become conceived due to male agency”), ie, “to beget” (see, eg, the ASV, KJV, NKJV, and YLT at Mt 1:1-16). In John 3, the entire process is in view. “Conception” happens when one receives the deposit/down payment/firstfruits of the Spirit (cf Rm 8:23; 2 Co 1:22; Eph 1:14); “gestation” (ie, sanctification) happens between that time and the Second Coming; and “birth” happens at the Second Coming when Jesus’ people are raised from the dead (cf Rm 8:18-23). Unfortunately, there is no precise English equivalent that adequately captures the richness of the concept here.+3:3The adverb used here (ἄνωθεν [ anōthen]) can mean either “from above” or “again” (see BDAG, 92, sv 1, 4; NET Bible Note, Jn 3:3). Nicodemus interprets the statement as meaning “again,” while Jesus Himself probably has both meanings in view here (cf v 5). There are no ideal translation solutions here, since Nicodemus’ response is based on his failure to understand how Jesus is using the word (for further discussion, see UBSHS [Jn], 78). Still, to keep the idea from becoming completely lost in translation, it has been included in v 7 as an appositional phrase.+3:3In this context, εἶδον ( eidon) means to “experience” (see BDAG, 279, sv 4)—in the sense of witnessing and taking part in future events (cf, eg, Lk 17:22, 20:35, 22:16-18; 1 Co 6:10, 15:50; Rm 8:22-25; Ga 5:21; Php 3:10-11; 2 Ti 4:18; Re 2:26-29; cf especially “enter” in v 5 below), not in the sense of spiritually “seeing” the Messianic Kingdom abstractly redefined (an example of Christo-Platonism; for many resources on Christo-Platonism, see www.danieltrainingnetwork.org). Cf the rendering here with HCSB and NIV renderings of τυγχάνω ( tunchanō) at Lk 20:35 (where it means to “experience” an event; see BDAG, 1019, sv τυγχάνω 1). Cf also UBSHS (Jn), 77.+3:4Lit How can a man be given birth to, being old? ME. Cf CJB, TEV.+3:5Or by/from water and spirit. Cf Is 44:1-5; Ezk 36:24-27, 37:9-10; Jn 1:13; 2 Co 5:17; Ga 4.+3:6Lit by the flesh. Translating “flesh” according to “Flesh” G (see FBT Chart). Cf translation and notes at Jn 1:13.+3:6Lit is flesh. Translating “flesh” according to “Flesh” G (see FBT Chart). Cf 1 Co 15:50.+3:6Cf 1 Co 15:35-49. As passages like Lk 24:36-43 (“a ghost [lit πνεῦμα ( pneuma)—“spirit”] does not have flesh and bones, as you see I have” [v 39, NIV]) make clear, “spirit” here doesn’t mean complete immateriality (Christo-Platonism) or total discontinuity with the non-resurrected body. There is continuity with the former body, and yet the new body has properties in its glorified state that allow the person to function in some ways like the angels. Cf Is 44:1-5; Mt 22:29-32; Lk 20:34-37, 24:36-43; Jn 3:8, 20:26-27; Ac 23:6; Rm 8:11; Heb 1:7.+3:7See note at “again” in v 3 above.+3:8The Greek word used here (πνεῦμα [ pneuma]) can mean wind, breath, spirit, or Spirit.+3:8Lit where it decides/wants. ME (see UBSHS [Jn], 81). Cf Ezk 37:9.+3:8Lit the sound of it. ME. Cf TEV.+3:8In Jesus’ resurrected body, which was spirit-like (see Lk 24:37) or angel-like (see Lk 20:36), though not immaterial and completely discontinuous from his earlier body (see Lk 24:39 and Jn 20:27), Jesus was able to suddenly appear and disappear in a way similar to the angels (cf Mt 28:9-10; Mk 16:12; Lk 24:30, 36-43; Jn 20:19-29; Ac 9:3-5), whom God makes “winds” (Heb 1:7).+3:9Lit How can these things happen? ME. Cf NLT.+3:11Or know.+3:12Lit If I have said to you the things pertaining to the earth and you don’t believe. ME (see ANLEX, 163, sv ἐπίγειος 2; UBSHS [Jn], 83).+3:12Lit How will you believe if I say to you the heavenly things/matters/occurrences? ME (see ANLEX, 163, sv ἐπίγειος 1, 2; UBSHS [Jn], 83). Cf 2 Co 12:3-4.+3:13Lit And no one has ascended into heaven. ME(OTB) (see FSB, Jn 3:13; NAC [Pr], 236; TEV at Pr 30:4). Cf Dt 30:11-14; Pr 30:4 (see esp TEV); Jn 1:18.+3:13Cf Dt 30:11-14; Pr 30:4; Dn 7:13-14; Jn 1:18.+3:14An allusion to Nu 21:8-9.+3:15Although the focus of “eternal life”in the NT is eschatological (see Mt 19:29, 25:46; Mk 10:17, 30; Lk 10:25, 18:18-30; Jn 3:15-16, 6:40, 6:54, 12:25; 1 Co 9:25; Jm 1:12; 1 Jn 2:25; Re 2:10), in some places in John’s writings the new life experienced through the “deposit of the Spirit” (to use Paul’s language; see 2 Co 1:22; Eph 1:14) is also included within its purview (see, eg, Jn 4:14, 6:53, 17:2-3). If God himself is “eternal life” (1 Jn 5:20; cf Jn 1:1-4, 4:14, 5:26), and God gives himself as a gift (through the Spirit) to those who believe, then the gift he gives to those who believe is “eternal life”—not in some generic “quality of life” sense (though “eternal life” does, of course, possess qualities and defining characteristics), but in the sense that God’s own life is at work in them through the eternal Spirit (cf Heb 9:14) until they experience “eternal life” through bodily resurrection (see Jn 4:14, 6:40, 6:44, 6:54; cf Rm 8:18-25; Heb 6:5). In light of this, ἔχω ( exō) in this context means “experience” (see UBSHS [Jn], 88; cf BDAG, 421, sv ἔχω 7; L-N, 90.65), and involves fellowship with the Father and the Son through the Spirit (cf, eg, Jn 6:55-56, 17:3; 1 Jn 1:2-3). Cf Php 3:10-11.+3:15This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+3:16Or unique, or only, or one-of-a-kind. See translation and notes at Jn 1:14.+3:16Cf NCV. In this context, ἀπόλλυμι ( apollumi) is referring to eternal ruin/punishment in Gehenna (note the contrast with “eternal life”). Cf Mt 10:20; 2 Th 1:9; 2 Th 2:10; Re 13:11-17, 14:9-11. Cf also UBSHS (Jn), 89. It does not refer to the annihilation of the wicked.+3:16This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+3:16Cf Re 2:10-11.+3:18Lit in him. Cf NCV, TEV.+3:18Lit already condemned. John is speaking proleptically here (cf translation and notes at Jn 12:31, 16:11). I have signaled this in translation here with “doom,” so that any potential connection with Jn 16:11 isn’t lost for English readers (see translation and notes there). Although proleptic/prophetic perfects typically occur in the apodosis of an implicit or explicit conditional clause (Wallace, Grammar, 581), this is not always the case (see Robertson, Grammar, 898).+3:18Or unique, or only, or one-of-a-kind. See translation and notes at Jn 1:14.+3:20Cf TEV.+3:21Lit who do the truth, or who deal truly. ME(OTB) (see examples cited with Jn 3:21 in BDAG, 42, sv ἀλήθεια 2.b.; L-N, 41.7; UBSHS [Jn], 93). Cf Jn 1:47; 1 Jn 3:5-9. Cf also HCSB, NCV, NIV.+3:21Lit so that it may be made openly/publicly evident/seen/known. ME. Cf ISV.+3:21An emphasis on union with God is present not only in Paul’s writings, but also in John’s (see, eg, Jn 14-17). Cf Mt 5:16; Ga 2:19-20.+3:25Lit therefore.+3:26Cf NEB in UBSHS (Jn), 98.+3:28Lit You yourselves can bear witness that I said. ME (see UBSHS [Jn], 98; translation and notes at 2 Th 1:10). Cf NCV.+3:31Lit speaks from the earth. ME. Cf 1 Jn 4:6 (see translation and note there).+3:31Or is above all things.+3:33Lit he.+3:33Cf 1 Jn 1:10.+3:34Lit he.+3:34Lit for he does not give [him] the Spirit by measure. ME (see NET Bible Notes, Jn 3:34; UBSHS [Jn], 103). Cf CJB, ISV, NCV, NET, NIV, NLT, TEV.+3:35Lit has given in his hand. ME(I/F) (see L-N, 76.3; NET Bible Notes, Jn 3:35). Cf NCV, NET, TEV.+3:36This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.