Kejadian 5:1-32

From Adam to Noah

5:1 This is the record ¹  of the family line ²  of Adam.

When God created humankind, ³  he made them ⁴  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁵ 

5:3 When ⁶  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived ⁷  after he became the father of Seth was 800 years; during this time he had ⁸  other ⁹  sons and daughters. 5:5 The entire lifetime ¹⁰  of Adam was 930 years, and then he died. ¹¹ 

5:6 When Seth had lived 105 years, he became the father ¹²  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹³  other ¹⁴  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ¹⁵  for 300 years, ¹⁶  and he had other ¹⁷  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ¹⁸  because God took ¹⁹  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ²⁰  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ²¹  saying, “This one will bring us comfort ²²  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ²³  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

5:32 After Noah was 500 years old, he ²⁴  became the father of Shem, Ham, and Japheth.

Kejadian 30:1-10

30:1 When Rachel saw that she could not give Jacob children, she ²⁵  became jealous of her sister. She said to Jacob, “Give me children ²⁶  or I’ll die!” 30:2 Jacob became furious ²⁷  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ²⁸  30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ²⁹  her so that she can bear ³⁰  children ³¹  for me ³²  and I can have a family through her.” ³³ 

30:4 So Rachel ³⁴  gave him her servant Bilhah as a wife, and Jacob had marital relations with ³⁵  her. 30:5 Bilhah became pregnant ³⁶  and gave Jacob a son. ³⁷  30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ³⁸  and given me a son.” That is why ³⁹  she named him Dan. ⁴⁰ 

30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. ⁴¹  30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ⁴²  So she named him Naphtali. ⁴³ 

30:9 When Leah saw that she had stopped having children, she gave ⁴⁴  her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. ⁴⁵ 

Matius 23:19

23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?

Yohanes 11:42

11:42 I knew that you always listen to me, ⁴⁶  but I said this ⁴⁷  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 17:1-26

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁴⁸  to heaven ⁴⁹  and said, “Father, the time ⁵⁰  has come. Glorify your Son, so that your ⁵¹  Son may glorify you – 17:2 just as you have given him authority over all humanity, ⁵²  so that he may give eternal life to everyone you have given him. ⁵³  17:3 Now this ⁵⁴  is eternal life ⁵⁵  – that they know you, the only true God, and Jesus Christ, ⁵⁶  whom you sent. 17:4 I glorified you on earth by completing ⁵⁷  the work you gave me to do. ⁵⁸  17:5 And now, Father, glorify me at your side ⁵⁹  with the glory I had with you before the world was created. ⁶⁰ 

Jesus Prays for the Disciples

17:6 “I have revealed ⁶¹  your name to the men ⁶²  you gave me out of the world. They belonged to you, ⁶³  and you gave them to me, and they have obeyed ⁶⁴  your word. 17:7 Now they understand ⁶⁵  that everything ⁶⁶  you have given me comes from you, 17:8 because I have given them the words you have given me. They ⁶⁷  accepted ⁶⁸  them ⁶⁹  and really ⁷⁰  understand ⁷¹  that I came from you, and they believed that you sent me. 17:9 I am praying ⁷²  on behalf of them. I am not praying ⁷³  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁷⁴  17:10 Everything ⁷⁵  I have belongs to you, ⁷⁶  and everything you have belongs to me, ⁷⁷  and I have been glorified by them. ⁷⁸  17:11 I ⁷⁹  am no longer in the world, but ⁸⁰  they are in the world, and I am coming to you. Holy Father, keep them safe ⁸¹  in your name ⁸²  that you have given me, so that they may be one just as we are one. ⁸³  17:12 When I was with them I kept them safe ⁸⁴  and watched over them ⁸⁵  in your name ⁸⁶  that you have given me. Not one ⁸⁷  of them was lost except the one destined for destruction, ⁸⁸  so that the scripture could be fulfilled. ⁸⁹  17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ⁹⁰  my joy completed ⁹¹  in themselves. 17:14 I have given them your word, ⁹²  and the world has hated them, because they do not belong to the world, ⁹³  just as I do not belong to the world. ⁹⁴  17:15 I am not asking you to take them out of the world, but that you keep them safe ⁹⁵  from the evil one. ⁹⁶  17:16 They do not belong to the world ⁹⁷  just as I do not belong to the world. ⁹⁸  17:17 Set them apart ⁹⁹  in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. ¹⁰⁰  17:19 And I set myself apart ¹⁰¹  on their behalf, ¹⁰²  so that they too may be truly set apart. ¹⁰³ 

Jesus Prays for Believers Everywhere

17:20 “I am not praying ¹⁰⁴  only on their behalf, but also on behalf of those who believe ¹⁰⁵  in me through their testimony, ¹⁰⁶  17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁰⁷  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ¹⁰⁸  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, ¹⁰⁹  so that the world will know that you sent me, and you have loved them just as you have loved me.

17:24 “Father, I want those you have given me to be with me where I am, ¹¹⁰  so that they can see my glory that you gave me because you loved me before the creation of the world ¹¹¹ . 17:25 Righteous Father, even if the world does not know you, I know you, and these men ¹¹²  know that you sent me. 17:26 I made known your name to them, and I will continue to make it known, ¹¹³  so that the love you have loved me with may be in them, and I may be in them.”

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

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. ¹¹⁴ 

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. ¹¹⁵ 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹¹⁶  in Galilee. ¹¹⁷  Jesus’ mother ¹¹⁸  was there,

[5:1]  ¹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ² tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ³ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁴ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[5:2]  ⁵ tn The Hebrew word used here is אָדָם (’adam).

[5:3]  ⁶ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[5:4]  ⁷ tn Heb “The days of Adam.”

[5:4]  ⁸ tn Heb “he fathered.”

[5:4]  ⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ¹⁰ tn Heb “all the days of Adam which he lived”

[5:5]  ¹¹ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[5:6]  ¹² tn Heb “he fathered.”

[5:7]  ¹³ tn Heb “he fathered.”

[5:7]  ¹⁴ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ¹⁵ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ¹⁶ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ¹⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ¹⁸ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ¹⁹ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:26]  ²⁰ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ²¹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ²² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ²³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:32]  ²⁴ tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[30:1]  ²⁵ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ²⁶ tn Heb “sons.”

[30:2]  ²⁷ tn Heb “and the anger of Jacob was hot.”

[30:2]  ²⁸ tn Heb “who has withheld from you the fruit of the womb.”

[30:3]  ²⁹ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ³⁰ tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ³¹ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ³² tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ³³ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[30:4]  ³⁴ tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.

[30:4]  ³⁵ tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.

[30:5]  ³⁶ tn Or “Bilhah conceived” (also in v. 7).

[30:5]  ³⁷ tn Heb “and she bore for Jacob a son.”

[30:6]  ³⁸ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ³⁹ tn Or “therefore.”

[30:6]  ⁴⁰ sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[30:7]  ⁴¹ tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”

[30:8]  ⁴² tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ⁴³ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[30:9]  ⁴⁴ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[30:10]  ⁴⁵ tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”

[11:42]  ⁴⁶ tn Grk “that you always hear me.”

[11:42]  ⁴⁷ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[17:1]  ⁴⁸ 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]  ⁴⁹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁵⁰ tn Grk “the hour.”

[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]  ⁵¹ 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.

[17:2]  ⁵² tn Or “all people”; Grk “all flesh.”

[17:2]  ⁵³ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ⁵⁴ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ⁵⁵ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ⁵⁶ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:4]  ⁵⁷ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ⁵⁸ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ⁵⁹ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ⁶⁰ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:5]  sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

[17:6]  ⁶¹ tn Or “made known,” “disclosed.”

[17:6]  ⁶² tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ⁶³ tn Grk “Yours they were.”

[17:6]  ⁶⁴ tn Or “have kept.”

[17:7]  ⁶⁵ tn Or “they have come to know,” or “they have learned.”

[17:7]  ⁶⁶ tn Grk “all things.”

[17:8]  ⁶⁷ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ⁶⁸ tn Or “received.”

[17:8]  ⁶⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ⁷⁰ tn Or “truly.”

[17:8]  ⁷¹ tn Or have come to know.”

[17:9]  ⁷² tn Grk “I am asking.”

[17:9]  ⁷³ tn Grk “I am not asking.”

[17:9]  ⁷⁴ tn Or “because they are yours.”

[17:10]  ⁷⁵ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ⁷⁶ tn Or “Everything I have is yours.”

[17:10]  ⁷⁷ tn Or “everything you have is mine.”

[17:10]  ⁷⁸ tn Or “I have been honored among them.”

[17:10]  sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.

[17:11]  ⁷⁹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ⁸⁰ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ⁸¹ tn Or “protect them”; Grk “keep them.”

[17:11]  ⁸² tn Or “by your name.”

[17:11]  ⁸³ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ⁸⁴ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ⁸⁵ tn Grk “and guarded them.”

[17:12]  ⁸⁶ tn Or “by your name.”

[17:12]  ⁸⁷ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ⁸⁸ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ⁸⁹ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[17:13]  ⁹⁰ tn Grk “they may have.”

[17:13]  ⁹¹ tn Or “fulfilled.”

[17:14]  ⁹² tn Or “your message.”

[17:14]  ⁹³ tn Grk “because they are not of the world.”

[17:14]  ⁹⁴ tn Grk “just as I am not of the world.”

[17:15]  ⁹⁵ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ⁹⁶ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[17:16]  ⁹⁷ tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.

[17:16]  ⁹⁸ tn Grk “just as I am not of the world.”

[17:17]  ⁹⁹ tn Or “Consecrate them” or “Sanctify them.”

[17:17]  sn The Greek word translated set…apart (ἁγιάζω, Jagiazw) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).

[17:18]  ¹⁰⁰ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:19]  ¹⁰¹ tn Or “I sanctify.”

[17:19]  sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).

[17:19]  ¹⁰² tn Or “for their sake.”

[17:19]  ¹⁰³ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[17:20]  ¹⁰⁴ tn Or “I do not pray.”

[17:20]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “their word.”

[17:21]  ¹⁰⁷ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ¹⁰⁸ 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]  ¹⁰⁹ tn Or “completely unified.”

[17:24]  ¹¹⁰ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹¹¹ tn Grk “before the foundation of the world.”

[17:25]  ¹¹² tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[17:26]  ¹¹³ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[10:1]  ¹¹⁴ tn Grk “those who approach.”

[10:1]  ¹¹⁵ tn Grk “those who approach.”

[2:1]  ¹¹⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹¹⁷ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹¹⁸ tn Grk “in Galilee, and Jesus’ mother.”