John 10:27-30

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ¹  them eternal life, and they will never perish; ²  no one will snatch ³  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁴  and no one can snatch ⁵  them from my Father’s hand. 10:30 The Father and I ⁶  are one.” ⁷ 

John 14:19

14:19 In a little while ⁸  the world will not see me any longer, but you will see me; because I live, you will live too.

John 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ⁹  that they will be in us, so that the world will believe that you sent me.

John 17:23

17:23 I in them and you in me – that they may be completely one, ¹⁰  so that the world will know that you sent me, and you have loved them just as you have loved me.

Colossians 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ¹¹  life) appears, then you too will be revealed in glory with him.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:5

1:5 Your faith and love have arisen ¹²  from the hope laid up ¹³  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁴ 

[10:28]  ¹ tn Grk “And I give.”

[10:28]  ² tn Or “will never die” or “will never be lost.”

[10:28]  ³ tn Or “no one will seize.”

[10:29]  ⁴ tn Or “is superior to all.”

[10:29]  ⁵ tn Or “no one can seize.”

[10:30]  ⁶ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁷ 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).

[14:19]  ⁸ tn Grk “Yet a little while, and.”

[17:21]  ⁹ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:23]  ¹⁰ tn Or “completely unified.”

[3:4]  ¹¹ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[1:5]  ¹² tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁴ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.