Yohanes 10:28

10:28 I give ¹  them eternal life, and they will never perish; ²  no one will snatch ³  them from my hand.

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ⁴  had come to depart ⁵  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ⁶ 

Yohanes 13:36

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ⁷  “Where I am going, you cannot follow me now, but you will follow later.”

Yohanes 16:32

16:32 Look, a time ⁸  is coming – and has come – when you will be scattered, each one to his own home, ⁹  and I will be left alone. ¹⁰  Yet ¹¹  I am not alone, because my Father ¹²  is with me.

Matius 26:56

26:56 But this has happened so that ¹³  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Markus 14:50-52

14:50 Then ¹⁴  all the disciples ¹⁵  left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, ¹⁶  leaving his linen cloth behind.

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹⁷  were trying to find a way ¹⁸  to arrest Jesus ¹⁹  by stealth and kill him.

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁰ 

Kolose 1:2

1:2 to the saints, the faithful ²¹  brothers and sisters ²²  in Christ, at Colossae. Grace and peace to you ²³  from God our Father! ²⁴ 

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁵  have not ceased praying for you and asking God ²⁶  to fill ²⁷  you with the knowledge of his will in all spiritual wisdom and understanding,

Kolose 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 5:7

5:7 Just as there is futility in many dreams,

so also in many words. ²⁹ 

Therefore, fear God!

[10:28]  ¹ tn Grk “And I give.”

[10:28]  ² tn Or “will never die” or “will never be lost.”

[10:28]  ³ tn Or “no one will seize.”

[13:1]  ⁴ tn Grk “his hour.”

[13:1]  ⁵ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ⁶ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[13:36]  ⁷ tn Grk “Jesus answered him.”

[16:32]  ⁸ tn Grk “an hour.”

[16:32]  ⁹ tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.

[16:32]  ¹⁰ sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.

[16:32]  ¹¹ tn Grk “And” (but with some contrastive force).

[16:32]  ¹² tn Grk “the Father.”

[26:56]  ¹³ tn Grk “But so that”; the verb “has happened” is implied.

[14:50]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:50]  ¹⁵ tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.

[14:52]  ¹⁶ sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”

[14:1]  ¹⁷ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ¹⁸ tn Grk “were seeking how.”

[14:1]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:13]  ²⁰ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ²¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²³ tn Or “Grace to you and peace.”

[1:2]  ²⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:9]  ²⁵ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁶ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²⁷ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:7]  ²⁹ tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִים (vahavalim, “futilities”) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. ו 5.c.γ: “There is futility….” The phrase בְרֹב הֲלֹמוֹת (vÿrob halomot) is an adverbial modifier (“in many dreams”), as is דְבָרִים הַרְבֵּה (dÿvarim harbeh, “many words”). The vav prefixed to וּדְבָרִים (udÿvarim) and the juxtaposition of the two lines suggests a comparison: “just as…so also…” (BDB 253 s.v. ו 1.j). The English versions reflect a variety of approaches: “In the multitude of dreams and many words there are also diverse vanities” (KJV); “In the multitude of dreams there are vanities, and in many words” (ASV); “When dreams increase, empty words grow many” (RSV); “In many dreams and follies and many words” (MLB); “In the abundance of dreams both vanities and words abound” (YLT); “Where there are many dreams, there are many vanities, and words without number” (Douay); “Many dreams and words mean many a vain folly” (Moffatt); “Much dreaming leads to futility and to superfluous talk” (NJPS); “In many dreams and in many words there is emptiness” (NASB); “Much dreaming and many words are meaningless” (NIV); “With many dreams comes vanities and a multitude of words” (NRSV).