John 17:17-19

17:17 Set them apart ¹  in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. ²  17:19 And I set myself apart ³  on their behalf, ⁴  so that they too may be truly set apart. ⁵ 

Acts 26:18

26:18 to open their eyes so that they turn ⁶  from darkness to light and from the power ⁷  of Satan to God, so that they may receive forgiveness of sins and a share ⁸  among those who are sanctified by faith in me.’

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ⁹  said to Paul, “You have permission ¹⁰  to speak for yourself.” Then Paul held out his hand ¹¹  and began his defense: ¹² 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹³  all patience and steadfastness, joyfully

Titus 2:14

2:14 He ¹⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁵  who are eager to do good. ¹⁶ 

Hebrews 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ¹⁷  consciences from dead works to worship the living God.

Hebrews 10:10

10:10 By his will ¹⁸  we have been made holy through the offering of the body of Jesus Christ once for all.

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹⁹ 

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ²⁰  whom he appointed heir of all things, and through whom he created the world. ²¹ 

Jude 1:1

Salutation

1:1 From Jude, ²²  a slave ²³  of Jesus Christ and brother of James, ²⁴  to those who are called, wrapped in the love of ²⁵  God the Father and kept for ²⁶  Jesus Christ.

[17:17]  ¹ tn Or “Consecrate them” or “Sanctify them.”

[17:18]  ² sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:19]  ³ tn Or “I sanctify.”

[17:19]  ⁴ tn Or “for their sake.”

[17:19]  ⁵ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[26:18]  ⁶ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁷ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁸ tn Or “and an inheritance.”

[26:1]  ⁹ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁰ tn Grk “It is permitted for you.”

[26:1]  ¹¹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹² tn Or “and began to speak in his own defense.”

[1:11]  ¹³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[2:14]  ¹⁴ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹⁵ tn Or “a people who are his very own.”

[2:14]  ¹⁶ tn Grk “for good works.”

[9:14]  ¹⁷ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[10:10]  ¹⁸ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:1]  ¹⁹ tn Grk “those who approach.”

[1:2]  ²⁰ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ²¹ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[1:1]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.