Yohanes 10:16

10:16 I have ¹  other sheep that do not come from ²  this sheepfold. ³  I must bring them too, and they will listen to my voice, ⁴  so that ⁵  there will be one flock and ⁶  one shepherd.

Yohanes 11:52

11:52 and not for the Jewish nation ⁷  only, ⁸  but to gather together ⁹  into one the children of God who are scattered.) ¹⁰ 

Yohanes 17:20-21

Jesus Prays for Believers Everywhere

17:20 “I am not praying ¹¹  only on their behalf, but also on behalf of those who believe ¹²  in me through their testimony, ¹³  17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁴  that they will be in us, so that the world will believe that you sent me.

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁵  to heaven ¹⁶  and said, “Father, the time ¹⁷  has come. Glorify your Son, so that your ¹⁸  Son may glorify you –

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁹  in the saints’ ²⁰  inheritance in the light.

Efesus 2:13-22

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ²¹  2:14 For he is our peace, the one who made both groups into one ²²  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ²³  in his flesh the law of commandments in decrees. He did this to create in himself one new man ²⁴  out of two, ²⁵  thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ²⁶  2:17 And he came and preached peace to you who were far off and peace to those who were near, 2:18 so that ²⁷  through him we both have access in one Spirit to the Father. 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built ²⁸  on the foundation of the apostles and prophets, ²⁹  with Christ Jesus himself as ³⁰  the cornerstone. ³¹  2:21 In him ³²  the whole building, ³³  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Efesus 4:4

4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,

Efesus 4:15-16

4:15 But practicing the truth in love, ³⁴  we will in all things grow up into Christ, who is the head. 4:16 From him the whole body grows, fitted and held together ³⁵  through every supporting ligament. ³⁶  As each one does its part, the body grows in love.

[10:16]  ¹ 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]  ² tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ³ 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]  ⁴ tn Grk “they will hear my voice.”

[10:16]  ⁵ tn Grk “voice, and.”

[10:16]  ⁶ 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.

[11:52]  ⁷ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁸ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ⁹ tn Grk “that he might gather together.”

[11:52]  ¹⁰ sn This is a parenthetical note by the author.

[17:20]  ¹¹ tn Or “I do not pray.”

[17:20]  ¹² 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]  ¹³ tn Grk “their word.”

[17:21]  ¹⁴ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:1]  ¹⁵ 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]  ¹⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁷ 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]  ¹⁸ 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.

[1:12]  ¹⁹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:13]  ²¹ tn Or “have come near in the blood of Christ.”

[2:13]  sn See the note on “his blood” in 1:7.

[2:14]  ²² tn Grk “who made the both one.”

[2:15]  ²³ tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

[2:15]  ²⁴ tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.

[2:15]  ²⁵ tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.

[2:16]  ²⁶ tn Grk “by killing the hostility in himself.”

[2:18]  ²⁷ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[2:20]  ²⁸ tn Grk “having been built.”

[2:20]  ²⁹ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ³⁰ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ³¹ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:21]  ³² tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ³³ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[2:21]  tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building.

[4:15]  ³⁴ tn The meaning of the participle ἀληθεύοντες (alhqeuonte"; from the verb ἀληθεύω [alhqeuw]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.

[4:16]  ³⁵ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

[4:16]  ³⁶ tn Grk “joint of supply.”