Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ¹  of the true sanctuary ²  – but into heaven itself, and he appears now in God’s presence for us.

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ³ 

he will divide the spoils of victory with the powerful, ⁴ 

because he willingly submitted ⁵  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁶  on behalf of the rebels.”

Yesaya 59:16

The Lord Intervenes

59:16 He sees there is no advocate; ⁷ 

he is shocked ⁸  that no one intervenes.

So he takes matters into his own hands; ⁹ 

his desire for justice drives him on. ¹⁰ 

Daniel 9:16

9:16 O Lord, according to all your justice, ¹¹  please turn your raging anger ¹²  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

Yohanes 14:13

14:13 And I will do whatever you ask in my name, ¹³  so that the Father may be glorified ¹⁴  in the Son.

Yohanes 14:16

14:16 Then ¹⁵  I will ask the Father, and he will give you another Advocate ¹⁶  to be with you forever –

Yohanes 16:23-24

16:23 At that time ¹⁷  you will ask me nothing. I tell you the solemn truth, ¹⁸  whatever you ask the Father in my name he will give you. ¹⁹  16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ²⁰  so that your joy may be complete.

Yohanes 17:9-26

17:9 I am praying ²¹  on behalf of them. I am not praying ²²  on behalf of the world, but on behalf of those you have given me, because they belong to you. ²³  17:10 Everything ²⁴  I have belongs to you, ²⁵  and everything you have belongs to me, ²⁶  and I have been glorified by them. ²⁷  17:11 I ²⁸  am no longer in the world, but ²⁹  they are in the world, and I am coming to you. Holy Father, keep them safe ³⁰  in your name ³¹  that you have given me, so that they may be one just as we are one. ³²  17:12 When I was with them I kept them safe ³³  and watched over them ³⁴  in your name ³⁵  that you have given me. Not one ³⁶  of them was lost except the one destined for destruction, ³⁷  so that the scripture could be fulfilled. ³⁸  17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ³⁹  my joy completed ⁴⁰  in themselves. 17:14 I have given them your word, ⁴¹  and the world has hated them, because they do not belong to the world, ⁴²  just as I do not belong to the world. ⁴³  17:15 I am not asking you to take them out of the world, but that you keep them safe ⁴⁴  from the evil one. ⁴⁵  17:16 They do not belong to the world ⁴⁶  just as I do not belong to the world. ⁴⁷  17:17 Set them apart ⁴⁸  in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. ⁴⁹  17:19 And I set myself apart ⁵⁰  on their behalf, ⁵¹  so that they too may be truly set apart. ⁵² 

Jesus Prays for Believers Everywhere

17:20 “I am not praying ⁵³  only on their behalf, but also on behalf of those who believe ⁵⁴  in me through their testimony, ⁵⁵  17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ⁵⁶  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ⁵⁷  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, ⁵⁸  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, ⁵⁹  so that they can see my glory that you gave me because you loved me before the creation of the world ⁶⁰ . 17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁶¹  know that you sent me. 17:26 I made known your name to them, and I will continue to make it known, ⁶²  so that the love you have loved me with may be in them, and I may be in them.”

Roma 8:34

8:34 Who is the one who will condemn? Christ ⁶³  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁶⁴ 

Titus 2:5

2:5 to be self-controlled, ⁶⁵  pure, fulfilling their duties at home, ⁶⁶  kind, being subject to their own husbands, so that the message ⁶⁷  of God may not be discredited. ⁶⁸ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁶⁹  sound teaching.

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁷⁰  in Galilee. ⁷¹  Jesus’ mother ⁷²  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ⁷³ 

Wahyu 8:3-4

8:3 Another ⁷⁴  angel holding ⁷⁵  a golden censer ⁷⁶  came and was stationed ⁷⁷  at the altar. A ⁷⁸  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The ⁷⁹  smoke coming from the incense, ⁸⁰  along with the prayers of the saints, ascended before God from the angel’s hand.

[9:24]  ¹ tn Or “prefiguration.”

[9:24]  ² tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[53:12]  ³ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ⁴ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁵ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁶ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[59:16]  ⁷ tn Heb “man” (so KJV, ASV); TEV “no one to help.”

[59:16]  ⁸ tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”

[59:16]  ⁹ tn Heb “and his arm delivers for him.”

[59:16]  ¹⁰ tn Heb “and his justice [or “righteousness”] supports him.”

[9:16]  ¹¹ tn Or “righteousness.”

[9:16]  ¹² tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[14:13]  ¹³ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ¹⁴ tn Or “may be praised” or “may be honored.”

[14:16]  ¹⁵ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ¹⁶ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[16:23]  ¹⁷ tn Grk “And in that day.”

[16:23]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[16:23]  ¹⁹ sn This statement is also found in John 15:16.

[16:24]  ²⁰ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:9]  ²¹ tn Grk “I am asking.”

[17:9]  ²² tn Grk “I am not asking.”

[17:9]  ²³ tn Or “because they are yours.”

[17:10]  ²⁴ 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]  ²⁵ tn Or “Everything I have is yours.”

[17:10]  ²⁶ tn Or “everything you have is mine.”

[17:10]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ³⁰ tn Or “protect them”; Grk “keep them.”

[17:11]  ³¹ tn Or “by your name.”

[17:11]  ³² tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ³³ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ³⁴ tn Grk “and guarded them.”

[17:12]  ³⁵ tn Or “by your name.”

[17:12]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “they may have.”

[17:13]  ⁴⁰ tn Or “fulfilled.”

[17:14]  ⁴¹ tn Or “your message.”

[17:14]  ⁴² tn Grk “because they are not of the world.”

[17:14]  ⁴³ tn Grk “just as I am not of the world.”

[17:15]  ⁴⁴ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “just as I am not of the world.”

[17:17]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Or “for their sake.”

[17:19]  ⁵² tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[17:20]  ⁵³ tn Or “I do not pray.”

[17:20]  ⁵⁴ 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]  ⁵⁵ tn Grk “their word.”

[17:21]  ⁵⁶ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ⁵⁷ 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]  ⁵⁸ tn Or “completely unified.”

[17:24]  ⁵⁹ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ⁶⁰ tn Grk “before the foundation of the world.”

[17:25]  ⁶¹ 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]  ⁶² tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[8:34]  ⁶³ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[8:1]  ⁶⁴ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[2:5]  ⁶⁵ tn Or “sensible.”

[2:5]  ⁶⁶ tn Grk “domestic,” “keeping house.”

[2:5]  ⁶⁷ tn Or “word.”

[2:5]  ⁶⁸ tn Or “slandered.”

[2:1]  ⁶⁹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ⁷⁰ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁷¹ 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]  ⁷² tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ⁷³ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[8:3]  ⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁷⁵ tn Grk “having.”

[8:3]  ⁷⁶ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁷⁷ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁷⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁸⁰ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.