Yohanes 11:41-42

11:41 So they took away ¹  the stone. Jesus looked upward ²  and said, “Father, I thank you that you have listened to me. ³  11:42 I knew that you always listen to me, ⁴  but I said this ⁵  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 12:27-28

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ⁶  from this hour’? ⁷  No, but for this very reason I have come to this hour. ⁸  12:28 Father, glorify your name.” Then a voice came from heaven, ⁹  “I have glorified it, ¹⁰  and I will glorify it ¹¹  again.”

Yohanes 15:10

15:10 If you obey ¹²  my commandments, you will remain ¹³  in my love, just as I have obeyed ¹⁴  my Father’s commandments and remain ¹⁵  in his love.

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ¹⁶  so that they can see my glory that you gave me because you loved me before the creation of the world ¹⁷ .

Yohanes 20:17

20:17 Jesus replied, ¹⁸  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Lukas 12:30

12:30 For all the nations of the world pursue ¹⁹  these things, and your Father knows that you need them.

Roma 8:15-18

8:15 For you did not receive the spirit of slavery leading again to fear, ²⁰  but you received the Spirit of adoption, ²¹  by whom ²²  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ²³  our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²⁴  – if indeed we suffer with him so we may also be glorified with him.

8:18 For I consider that our present sufferings cannot even be compared ²⁵  to the glory that will be revealed to us.

Ibrani 12:5-10

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ²⁶  the Lord’s discipline

or give up when he corrects ²⁷  you.

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ²⁸ 

12:7 Endure your suffering ²⁹  as discipline; ³⁰  God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, ³¹  something all sons ³²  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ³³  our earthly fathers ³⁴  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ³⁵  12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

[11:41]  ¹ tn Or “they removed.”

[11:41]  ² tn Grk “lifted up his eyes above.”

[11:41]  ³ tn Or “that you have heard me.”

[11:42]  ⁴ tn Grk “that you always hear me.”

[11:42]  ⁵ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:27]  ⁶ tn Or “save me.”

[12:27]  ⁷ tn Or “this occasion.”

[12:27]  sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.

[12:27]  ⁸ tn Or “this occasion.”

[12:28]  ⁹ tn Or “from the sky” (see note on 1:32).

[12:28]  ¹⁰ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ¹¹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[15:10]  ¹² tn Or “keep.”

[15:10]  ¹³ tn Or “reside.”

[15:10]  ¹⁴ tn Or “kept.”

[15:10]  ¹⁵ tn Or “reside.”

[17:24]  ¹⁶ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹⁷ tn Grk “before the foundation of the world.”

[20:17]  ¹⁸ tn Grk “Jesus said to her.”

[12:30]  ¹⁹ tn Grk “seek.”

[8:15]  ²⁰ tn Grk “slavery again to fear.”

[8:15]  ²¹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ²² tn Or “in that.”

[8:16]  ²³ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[8:17]  ²⁴ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:18]  ²⁵ tn Grk “are not worthy [to be compared].”

[12:5]  ²⁶ tn Or “disregard,” “think little of.”

[12:5]  ²⁷ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  ²⁸ sn A quotation from Prov 3:11-12.

[12:7]  ²⁹ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ³⁰ tn Or “in order to become disciplined.”

[12:8]  ³¹ tn Grk “you are without discipline.”

[12:8]  ³² tn Grk “all”; “sons” is implied by the context.

[12:9]  ³³ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ³⁴ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ³⁵ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).