Leviticus 20:8

20:8 You must be sure to obey my statutes. ¹  I am the Lord who sanctifies you.

Leviticus 21:8

21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ²  am holy.

Ezekiel 37:28

37:28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’” ³ 

John 17:17

17:17 Set them apart ⁴  in the truth; your word is truth.

John 17:19

17:19 And I set myself apart ⁵  on their behalf, ⁶  so that they too may be truly set apart. 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 –

John 5:23

5:23 so that all people ¹²  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Jude 1:1

Salutation

1:1 From Jude, ¹³  a slave ¹⁴  of Jesus Christ and brother of James, ¹⁵  to those who are called, wrapped in the love of ¹⁶  God the Father and kept for ¹⁷  Jesus Christ.

[20:8]  ¹ tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[21:8]  ² tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

[37:28]  ³ sn The sanctuary of Israel becomes the main focus of Ezek 40-48.

[17:17]  ⁴ tn Or “Consecrate them” or “Sanctify them.”

[17:19]  ⁵ tn Or “I sanctify.”

[17:19]  ⁶ tn Or “for their sake.”

[17:19]  ⁷ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[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.

[5:23]  ¹² tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.