Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ¹ 

Yohanes 6:44-45

6:44 No one can come to me unless the Father who sent me draws him, ²  and I will raise him up at the last day. 6:45 It is written in the prophets, ‘And they will all be taught by God.’ ³  Everyone who hears and learns from the Father ⁴  comes to me.

Yohanes 10:16

10:16 I have ⁵  other sheep that do not come from ⁶  this sheepfold. ⁷  I must bring them too, and they will listen to my voice, ⁸  so that ⁹  there will be one flock and ¹⁰  one shepherd.

Yohanes 10:26-27

10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me.

Yohanes 12:37-41

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ¹¹  had performed ¹²  so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word ¹³  of Isaiah the prophet would be fulfilled. He said, ¹⁴  “Lord, who has believed our message, and to whom has the arm of the Lord ¹⁵  been revealed?” ¹⁶  12:39 For this reason they could not believe, ¹⁷  because again Isaiah said,

12:40 “He has blinded their eyes

and hardened their heart, ¹⁸ 

so that they would not see with their eyes

and understand with their heart, ¹⁹ 

and turn to me, ²⁰  and I would heal them.” ²¹ 

12:41 Isaiah said these things because he saw Christ’s ²²  glory, and spoke about him.

Efesus 2:8-9

2:8 For by grace you are saved ²³  through faith, ²⁴  and this is not from yourselves, it is the gift of God; 2:9 it is not from ²⁵  works, so that no one can boast. ²⁶ 

Filipi 1:29

1:29 For it has been granted to you ²⁷  not only to believe in Christ but also to suffer for him,

Filipi 1:1

Salutation

1:1 From Paul ²⁸  and Timothy, slaves ²⁹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ³⁰  with the overseers ³¹  and deacons.

Titus 1:14

1:14 and not pay attention to Jewish myths ³²  and commands of people who reject the truth.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³³ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³⁴  sound teaching.

Titus 3:3-7

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ³⁵  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ³⁶  through Jesus Christ our Savior. 3:7 And so, ³⁷  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ³⁸ 

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ³⁹ 

Yakobus 1:16-18

1:16 Do not be led astray, my dear brothers and sisters. ⁴⁰  1:17 All generous giving and every perfect gift ⁴¹  is from above, coming down ⁴²  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁴³  1:18 By his sovereign plan he gave us birth ⁴⁴  through the message of truth, that we would be a kind of firstfruits of all he created.

[6:37]  ¹ tn Or “drive away”; Grk “cast out.”

[6:44]  ² tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:44]  sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).

[6:45]  ³ sn A quotation from Isa 54:13.

[6:45]  ⁴ tn Or “listens to the Father and learns.”

[10:16]  ⁵ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ⁶ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁷ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁸ tn Grk “they will hear my voice.”

[10:16]  ⁹ tn Grk “voice, and.”

[10:16]  ¹⁰ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[12:37]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹² tn Or “done.”

[12:38]  ¹³ tn Or “message.”

[12:38]  ¹⁴ tn Grk “who said.”

[12:38]  ¹⁵ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ¹⁶ sn A quotation from Isa 53:1.

[12:39]  ¹⁷ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[12:40]  ¹⁸ tn Or “closed their mind.”

[12:40]  ¹⁹ tn Or “their mind.”

[12:40]  ²⁰ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ²¹ sn A quotation from Isa 6:10.

[12:41]  ²² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[2:8]  ²³ tn See note on the same expression in v. 5.

[2:8]  ²⁴ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:9]  ²⁵ tn Or “not as a result of.”

[2:9]  ²⁶ tn Grk “lest anyone should boast.”

[1:29]  ²⁷ tn Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to Juper Cristou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.

[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.

[1:1]  ²⁹ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ³¹ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:14]  ³² sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:2]  ³³ tn Grk “before eternal ages.”

[2:1]  ³⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:4]  ³⁵ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ³⁶ tn Or “on us richly.”

[3:7]  ³⁷ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ³⁸ tn Grk “heirs according to the hope of eternal life.”

[12:2]  ³⁹ sn An allusion to Ps 110:1.

[1:16]  ⁴⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ⁴¹ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁴² tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁴³ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  ⁴⁴ tn Grk “Having willed, he gave us birth.”