John 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹  at the last day.

John 10:28-30

10:28 I give ²  them eternal life, and they will never perish; ³  no one will snatch ⁴  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁵  and no one can snatch ⁶  them from my Father’s hand. 10:30 The Father and I ⁷  are one.” ⁸ 

John 17:11-12

17:11 I ⁹  am no longer in the world, but ¹⁰  they are in the world, and I am coming to you. Holy Father, keep them safe ¹¹  in your name ¹²  that you have given me, so that they may be one just as we are one. ¹³  17:12 When I was with them I kept them safe ¹⁴  and watched over them ¹⁵  in your name ¹⁶  that you have given me. Not one ¹⁷  of them was lost except the one destined for destruction, ¹⁸  so that the scripture could be fulfilled. ¹⁹ 

John 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ²⁰  from the evil one. ²¹ 

John 17:2

17:2 just as you have given him authority over all humanity, ²²  so that he may give eternal life to everyone you have given him. ²³ 

John 4:18

4:18 for you have had five husbands, and the man you are living with ²⁴  now is not your husband. This you said truthfully!”

John 4:1

Departure From Judea

4:1 Now when Jesus ²⁵  knew that the Pharisees ²⁶  had heard that he ²⁷  was winning ²⁸  and baptizing more disciples than John

John 1:5

1:5 And the light shines on ²⁹  in the darkness, ³⁰  but ³¹  the darkness has not mastered it. ³² 

[6:39]  ¹ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[10:28]  ² tn Grk “And I give.”

[10:28]  ³ tn Or “will never die” or “will never be lost.”

[10:28]  ⁴ tn Or “no one will seize.”

[10:29]  ⁵ tn Or “is superior to all.”

[10:29]  ⁶ tn Or “no one can seize.”

[10:30]  ⁷ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁸ 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).

[17:11]  ⁹ 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]  ¹⁰ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

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

[17:11]  ¹² tn Or “by your name.”

[17:11]  ¹³ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ¹⁴ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ¹⁵ tn Grk “and guarded them.”

[17:12]  ¹⁶ tn Or “by your name.”

[17:12]  ¹⁷ 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]  ¹⁸ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  ¹⁹ 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]  ²⁰ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ²¹ 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.

[17:2]  ²² tn Or “all people”; Grk “all flesh.”

[17:2]  ²³ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[4:18]  ²⁴ tn Grk “the one you have.”

[4:1]  ²⁵ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ²⁶ sn See the note on Pharisees in 1:24.

[4:1]  ²⁷ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ²⁸ tn Grk “was making.”

[1:5]  ²⁹ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  ³⁰ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ³¹ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ³² tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”