John 17:12

17:12 When I was with them I kept them safe ¹  and watched over them ²  in your name ³  that you have given me. Not one ⁴  of them was lost except the one destined for destruction, ⁵  so that the scripture could be fulfilled. ⁶ 

John 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ⁷  from the evil one. ⁸ 

John 10:29-30

10:29 My Father, who has given them to me, is greater than all, ⁹  and no one can snatch ¹⁰  them from my Father’s hand. 10:30 The Father and I ¹¹  are one.” ¹² 

Psalms 17:8-9

17:8 Protect me as you would protect the pupil of your eye! ¹³ 

Hide me in the shadow of your wings! ¹⁴ 

17:9 Protect me from ¹⁵  the wicked men who attack ¹⁶  me,

my enemies who crowd around me for the kill. ¹⁷ 

Isaiah 27:3

27:3 I, the Lord, protect it; ¹⁸ 

I water it regularly. ¹⁹ 

I guard it night and day,

so no one can harm it. ²⁰ 

Isaiah 27:1

27:1 At that time ²¹  the Lord will punish

with his destructive, ²²  great, and powerful sword

Leviathan the fast-moving ²³  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ²⁴ 

Isaiah 1:5

1:5 ²⁵ Why do you insist on being battered?

Why do you continue to rebel? ²⁶ 

Your head has a massive wound, ²⁷ 

your whole body is weak. ²⁸ 

Jude 1:1

Salutation

1:1 From Jude, ²⁹  a slave ³⁰  of Jesus Christ and brother of James, ³¹  to those who are called, wrapped in the love of ³²  God the Father and kept for ³³  Jesus Christ.

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ³⁴  and to cause you to stand, rejoicing, ³⁵  without blemish ³⁶  before his glorious presence, ³⁷ 

[17:12]  ¹ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ² tn Grk “and guarded them.”

[17:12]  ³ tn Or “by your name.”

[17:12]  ⁴ 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]  ⁵ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  ⁶ 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.

[17:15]  ⁷ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ⁸ 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.

[10:29]  ⁹ tn Or “is superior to all.”

[10:29]  ¹⁰ tn Or “no one can seize.”

[10:30]  ¹¹ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ¹² 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).

[17:8]  ¹³ tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.

[17:8]  ¹⁴ sn Your wings. The metaphor compares God to a protective mother bird.

[17:9]  ¹⁵ tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.

[17:9]  ¹⁶ tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.

[17:9]  ¹⁷ tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (bÿnefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).

[27:3]  ¹⁸ tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).

[27:3]  ¹⁹ tn Or perhaps, “constantly.” Heb “by moments.”

[27:3]  ²⁰ tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”

[27:1]  ²¹ tn Heb “in that day” (so KJV).

[27:1]  ²² tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ²³ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ²⁴ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[1:5]  ²⁵ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ²⁶ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ²⁷ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ²⁸ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[1:1]  ²⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:24]  ³⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ³⁵ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ³⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³⁷ tn Or “in the presence of his glory,” “before his glory.”