John 10:28-30

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 

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 ⁸  life) appears, then you too will be revealed in glory with him.

[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).

[3:4]  ⁸ 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.