John 17:11-12

17:11 I ¹  am no longer in the world, but ²  they are in the world, and I am coming to you. Holy Father, keep them safe ³  in your name ⁴  that you have given me, so that they may be one just as we are one. ⁵  17:12 When I was with them I kept them safe ⁶  and watched over them ⁷  in your name ⁸  that you have given me. Not one ⁹  of them was lost except the one destined for destruction, ¹⁰  so that the scripture could be fulfilled. ¹¹ 

Deuteronomy 33:3

33:3 Surely he loves the people; ¹² 

all your holy ones ¹³  are in your power. ¹⁴ 

And they sit ¹⁵  at your feet,

each receiving ¹⁶  your words.

Psalms 31:5

31:5 Into your hand I entrust my life; ¹⁷ 

you will rescue ¹⁸  me, O Lord, the faithful God.

Luke 22:31-32

22:31 “Simon, ¹⁹  Simon, pay attention! ²⁰  Satan has demanded to have you all, ²¹  to sift you like wheat, ²²  22:32 but I have prayed for you, Simon, ²³  that your faith may not fail. ²⁴  When ²⁵  you have turned back, ²⁶  strengthen ²⁷  your brothers.”

Luke 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ²⁸  And after he said this he breathed his last.

Acts 7:59

7:59 They ²⁹  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Acts 7:2

7:2 So he replied, ³⁰  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ³¹  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³²  from the mountain ³³  called the Mount of Olives ³⁴  (which is near Jerusalem, a Sabbath day’s journey ³⁵  away).

Hebrews 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

[17:11]  ¹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ² tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ³ tn Or “protect them”; Grk “keep them.”

[17:11]  ⁴ tn Or “by your name.”

[17:11]  ⁵ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ⁶ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ⁷ tn Grk “and guarded them.”

[17:12]  ⁸ tn Or “by your name.”

[17:12]  ⁹ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ¹⁰ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  ¹¹ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[33:3]  ¹² tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ¹³ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ¹⁴ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹⁵ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ¹⁶ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[31:5]  ¹⁷ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ¹⁸ tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[22:31]  ¹⁹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ²⁰ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ²¹ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ²² sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ²³ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ²⁴ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ²⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ²⁶ tn Or “turned around.”

[22:32]  ²⁷ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[23:46]  ²⁸ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[7:59]  ²⁹ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:2]  ³⁰ tn Grk “said.”

[7:2]  ³¹ tn Or “ancestor”; Grk “father.”

[1:12]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³³ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³⁴ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³⁵ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).