John 17:9-10

17:9 I am praying ¹  on behalf of them. I am not praying ²  on behalf of the world, but on behalf of those you have given me, because they belong to you. ³  17:10 Everything ⁴  I have belongs to you, ⁵  and everything you have belongs to me, ⁶  and I have been glorified by them. ⁷ 

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁸  to heaven ⁹  and said, “Father, the time ¹⁰  has come. Glorify your Son, so that your ¹¹  Son may glorify you –

Colossians 3:21-23

3:21 Fathers, ¹²  do not provoke ¹³  your children, so they will not become disheartened. 3:22 Slaves, ¹⁴  obey your earthly ¹⁵  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, ¹⁶  work at it with enthusiasm, ¹⁷  as to the Lord and not for people, ¹⁸ 

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁹  without shifting ²⁰  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:2

1:2 to the saints, the faithful ²¹  brothers and sisters ²²  in Christ, at Colossae. Grace and peace to you ²³  from God our Father! ²⁴ 

Colossians 1:7

1:7 You learned the gospel ²⁵  from Epaphras, our dear fellow slave ²⁶  – a ²⁷  faithful minister of Christ on our ²⁸  behalf –

Galatians 5:24

5:24 Now those who belong to Christ ²⁹  have crucified the flesh ³⁰  with its passions ³¹  and desires.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ³²  everyone whose name has not been written since the foundation of the world ³³  in the book of life belonging to the Lamb who was killed. ³⁴ 

Revelation 20:15

20:15 If ³⁵  anyone’s name ³⁶  was not found written in the book of life, that person ³⁷  was thrown into the lake of fire.

[17:9]  ¹ tn Grk “I am asking.”

[17:9]  ² tn Grk “I am not asking.”

[17:9]  ³ tn Or “because they are yours.”

[17:10]  ⁴ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ⁵ tn Or “Everything I have is yours.”

[17:10]  ⁶ tn Or “everything you have is mine.”

[17:10]  ⁷ tn Or “I have been honored among them.”

[17:1]  ⁸ tn Grk “he raised his eyes” (an idiom).

[17:1]  ⁹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁰ tn Grk “the hour.”

[17:1]  ¹¹ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[3:21]  ¹² tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ¹³ tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[3:22]  ¹⁴ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹⁵ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:23]  ¹⁶ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ¹⁷ tn Grk “from the soul.”

[3:23]  ¹⁸ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[1:23]  ¹⁹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁰ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:2]  ²¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²³ tn Or “Grace to you and peace.”

[1:2]  ²⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:7]  ²⁵ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²⁶ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.). 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.

[1:7]  ²⁷ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ²⁸ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[5:24]  ²⁹ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ³⁰ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ³¹ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[13:8]  ³² tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ³³ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ³⁴ tn Or “slaughtered”; traditionally, “slain.”

[20:15]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ³⁶ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ³⁷ tn Grk “he”; the pronoun has been intensified by translating as “that person.”