Yohanes 6:37
Konteks6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. 1
Yohanes 10:28-29
Konteks10:28 I give 2 them eternal life, and they will never perish; 3 no one will snatch 4 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 5 and no one can snatch 6 them from my Father’s hand.
Yohanes 17:9
Konteks17:9 I am praying 7 on behalf of them. I am not praying 8 on behalf of the world, but on behalf of those you have given me, because they belong to you. 9
Yohanes 17:1
Konteks17:1 When Jesus had finished saying these things, he looked upward 10 to heaven 11 and said, “Father, the time 12 has come. Glorify your Son, so that your 13 Son may glorify you –
Kolose 3:21-22
Konteks3:21 Fathers, 14 do not provoke 15 your children, so they will not become disheartened. 3:22 Slaves, 16 obey your earthly 17 masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord.
Efesus 1:3
Konteks1:3 Blessed 18 is 19 the God and Father of our Lord Jesus Christ, who has blessed 20 us with every spiritual blessing in the heavenly realms in Christ.
[6:37] 1 tn Or “drive away”; Grk “cast out.”
[10:28] 2 tn Grk “And I give.”
[10:28] 3 tn Or “will never die” or “will never be lost.”
[10:28] 4 tn Or “no one will seize.”
[10:29] 5 tn Or “is superior to all.”
[10:29] 6 tn Or “no one can seize.”
[17:9] 7 tn Grk “I am asking.”
[17:9] 8 tn Grk “I am not asking.”
[17:9] 9 tn Or “because they are yours.”
[17:1] 10 tn Grk “he raised his eyes” (an idiom).
[17:1] sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.
[17:1] 11 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.
[17:1] 13 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[17:1] tn Grk “the Son”; “your” has been added here for English stylistic reasons.
[3:21] 14 tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).
[3:21] 15 tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”
[3:22] 16 tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.
[3:22] 17 tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.
[1:3] 18 sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
[1:3] 19 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.
