Yohanes 17:9

17:9 I am praying ¹  on behalf of them. I am not praying ²  on behalf of the world, but on behalf of those you have given me, because they belong to you. ³ 

Yohanes 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ⁴  from the evil one. ⁵ 

Roma 8:34

8:34 Who is the one who will condemn? Christ ⁶  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.

[17:9]  ¹ tn Grk “I am asking.”

[17:9]  ² tn Grk “I am not asking.”

[17:9]  ³ tn Or “because they are yours.”

[17:15]  ⁴ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ⁵ 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.

[8:34]  ⁶ 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.”