Kejadian 33:5

33:5 When Esau ¹  looked up ²  and saw the women and the children, he asked, “Who are these people with you?” Jacob ³  replied, “The children whom God has graciously given ⁴  your servant.”

Kejadian 48:9

48:9 Joseph said to his father, “They are the ⁵  sons God has given me in this place.” His father ⁶  said, “Bring them to me so I may bless them.” ⁷ 

Mazmur 127:3

127:3 Yes, ⁸  sons ⁹  are a gift from the Lord,

the fruit of the womb is a reward.

Yohanes 10:29

10:29 My Father, who has given them to me, is greater than all, ¹⁰  and no one can snatch ¹¹  them from my Father’s hand.

Yohanes 17:6-12

Jesus Prays for the Disciples

17:6 “I have revealed ¹²  your name to the men ¹³  you gave me out of the world. They belonged to you, ¹⁴  and you gave them to me, and they have obeyed ¹⁵  your word. 17:7 Now they understand ¹⁶  that everything ¹⁷  you have given me comes from you, 17:8 because I have given them the words you have given me. They ¹⁸  accepted ¹⁹  them ²⁰  and really ²¹  understand ²²  that I came from you, and they believed that you sent me. 17:9 I am praying ²³  on behalf of them. I am not praying ²⁴  on behalf of the world, but on behalf of those you have given me, because they belong to you. ²⁵  17:10 Everything ²⁶  I have belongs to you, ²⁷  and everything you have belongs to me, ²⁸  and I have been glorified by them. ²⁹  17:11 I ³⁰  am no longer in the world, but ³¹  they are in the world, and I am coming to you. Holy Father, keep them safe ³²  in your name ³³  that you have given me, so that they may be one just as we are one. ³⁴  17:12 When I was with them I kept them safe ³⁵  and watched over them ³⁶  in your name ³⁷  that you have given me. Not one ³⁸  of them was lost except the one destined for destruction, ³⁹  so that the scripture could be fulfilled. ⁴⁰ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁴¹  to heaven ⁴²  and said, “Father, the time ⁴³  has come. Glorify your Son, so that your ⁴⁴  Son may glorify you –

Kolose 4:15

4:15 Give my greetings to the brothers and sisters ⁴⁵  who are in Laodicea and to Nympha and the church that meets in her ⁴⁶  house. ⁴⁷ 

[33:5]  ¹ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ² tn Heb “lifted up his eyes.”

[33:5]  ³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ⁴ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[48:9]  ⁵ tn Heb “my.”

[48:9]  ⁶ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:9]  ⁷ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.

[127:3]  ⁸ tn or “look.”

[127:3]  ⁹ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

[10:29]  ¹⁰ tn Or “is superior to all.”

[10:29]  ¹¹ tn Or “no one can seize.”

[17:6]  ¹² tn Or “made known,” “disclosed.”

[17:6]  ¹³ 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]  ¹⁴ tn Grk “Yours they were.”

[17:6]  ¹⁵ tn Or “have kept.”

[17:7]  ¹⁶ tn Or “they have come to know,” or “they have learned.”

[17:7]  ¹⁷ tn Grk “all things.”

[17:8]  ¹⁸ 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]  ¹⁹ tn Or “received.”

[17:8]  ²⁰ 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]  ²¹ tn Or “truly.”

[17:8]  ²² tn Or have come to know.”

[17:9]  ²³ tn Grk “I am asking.”

[17:9]  ²⁴ tn Grk “I am not asking.”

[17:9]  ²⁵ tn Or “because they are yours.”

[17:10]  ²⁶ 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]  ²⁷ tn Or “Everything I have is yours.”

[17:10]  ²⁸ tn Or “everything you have is mine.”

[17:10]  ²⁹ 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]  ³⁰ 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]  ³¹ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ³² tn Or “protect them”; Grk “keep them.”

[17:11]  ³³ tn Or “by your name.”

[17:11]  ³⁴ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ³⁵ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ³⁶ tn Grk “and guarded them.”

[17:12]  ³⁷ tn Or “by your name.”

[17:12]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.

[17:1]  ⁴¹ 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]  ⁴² tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁴³ 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]  ⁴⁴ 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.

[4:15]  ⁴⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ⁴⁶ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ⁴⁷ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.