Yohanes 17:21-22

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ²  you gave to me I have given to them, that they may be one just as we are one –

Yohanes 10:30

10:30 The Father and I ³  are one.” ⁴ 

Yohanes 14:20

14:20 You will know at that time ⁵  that I am in my Father and you are in me and I am in you.

Roma 15:5-6

15:5 Now may the God of endurance and comfort give you unity with one another ⁶  in accordance with Christ Jesus, 15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁷ 

Kolose 1:10

1:10 so that you may live ⁸  worthily of the Lord and please him in all respects ⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:12-13

1:12 giving thanks to the Father who has qualified you to share ¹⁰  in the saints’ ¹¹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹² 

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,

[17:21]  ¹ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ² 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.

[10:30]  ³ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁴ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[14:20]  ⁵ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[15:5]  ⁶ tn Grk “grant you to think the same among one another.”

[15:1]  ⁷ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:10]  ⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:12]  ¹⁰ 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]  ¹¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).