John 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ¹  “I have glorified it, ²  and I will glorify it ³  again.”

John 14:13

14:13 And I will do whatever you ask in my name, ⁴  so that the Father may be glorified ⁵  in the Son.

John 17:1-6

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁶  to heaven ⁷  and said, “Father, the time ⁸  has come. Glorify your Son, so that your ⁹  Son may glorify you – 17:2 just as you have given him authority over all humanity, ¹⁰  so that he may give eternal life to everyone you have given him. ¹¹  17:3 Now this ¹²  is eternal life ¹³  – that they know you, the only true God, and Jesus Christ, ¹⁴  whom you sent. 17:4 I glorified you on earth by completing ¹⁵  the work you gave me to do. ¹⁶  17:5 And now, Father, glorify me at your side ¹⁷  with the glory I had with you before the world was created. ¹⁸ 

Jesus Prays for the Disciples

17:6 “I have revealed ¹⁹  your name to the men ²⁰  you gave me out of the world. They belonged to you, ²¹  and you gave them to me, and they have obeyed ²²  your word.

Isaiah 49:3-6

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ²³ 

49:4 But I thought, ²⁴  “I have worked in vain;

I have expended my energy for absolutely nothing.” ²⁵ 

But the Lord will vindicate me;

my God will reward me. ²⁶ 

49:5 So now the Lord says,

the one who formed me from birth ²⁷  to be his servant –

he did this ²⁸  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ²⁹  in the Lord’s sight,

for my God is my source of strength ³⁰  –

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ³¹  of Israel? ³² 

I will make you a light to the nations, ³³ 

so you can bring ³⁴  my deliverance to the remote regions of the earth.”

Luke 2:10-14

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ³⁵  for I proclaim to you good news ³⁶  that brings great joy to all the people: 2:11 Today ³⁷  your Savior is born in the city ³⁸  of David. ³⁹  He is Christ ⁴⁰  the Lord. 2:12 This ⁴¹  will be a sign ⁴²  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ⁴³  2:13 Suddenly ⁴⁴  a vast, heavenly army ⁴⁵  appeared with the angel, praising God and saying,

2:14 “Glory ⁴⁶  to God in the highest,

and on earth peace among people ⁴⁷  with whom he is pleased!” ⁴⁸ 

Romans 15:6-9

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised ⁴⁹  on behalf of God’s truth to confirm the promises made to the fathers, ⁵⁰  15:9 and thus the Gentiles glorify God for his mercy. ⁵¹  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁵² 

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 3:18

Exhortation to Households

3:18 Wives, submit to your ⁵³  husbands, as is fitting in the Lord.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 4:4-6

4:4 Pray that I may make it known as I should. ⁵⁴  4:5 Conduct yourselves ⁵⁵  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Ephesians 1:5-8

1:5 He did this by predestining ⁵⁶  us to adoption as his ⁵⁷  sons ⁵⁸  through Jesus Christ, according to the pleasure ⁵⁹  of his will – 1:6 to the praise of the glory of his grace ⁶⁰  that he has freely bestowed on us in his dearly loved Son. ⁶¹  1:7 In him ⁶²  we have redemption through his blood, ⁶³  the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight.

Ephesians 1:12

1:12 so that we, who were the first to set our hope ⁶⁴  on Christ, ⁶⁵  would be to the praise of his glory.

Ephesians 2:7

2:7 to demonstrate in the coming ages ⁶⁶  the surpassing wealth of his grace in kindness toward ⁶⁷  us in Christ Jesus.

Ephesians 3:10

3:10 The purpose of this enlightenment is that ⁶⁸  through the church the multifaceted wisdom ⁶⁹  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Philippians 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁷⁰  any affection or mercy, ⁷¹ 

Philippians 1:21

1:21 For to me, living is Christ and dying is gain.

Philippians 4:11

4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance.

Revelation 5:9-14

5:9 They were singing a new song: ⁷² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁷³ 

and at the cost of your own blood ⁷⁴  you have purchased ⁷⁵  for God

persons ⁷⁶  from every tribe, language, ⁷⁷  people, and nation.

5:10 You have appointed ⁷⁸  them ⁷⁹  as a kingdom and priests ⁸⁰  to serve ⁸¹  our God, and they will reign ⁸²  on the earth.”

5:11 Then ⁸³  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁸⁴  number was ten thousand times ten thousand ⁸⁵  – thousands times thousands – 5:12 all of whom ⁸⁶  were singing ⁸⁷  in a loud voice:

“Worthy is the lamb who was killed ⁸⁸ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁸⁹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁹⁰ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁹¹  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁹²  and worshiped.

[12:28]  ¹ tn Or “from the sky” (see note on 1:32).

[12:28]  ² tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ³ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[14:13]  ⁴ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ⁵ tn Or “may be praised” or “may be honored.”

[17:1]  ⁶ tn Grk “he raised his eyes” (an idiom).

[17:1]  ⁷ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁸ tn Grk “the hour.”

[17:1]  ⁹ 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.

[17:2]  ¹⁰ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹¹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ¹² tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ¹³ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ¹⁴ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:4]  ¹⁵ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  ¹⁶ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ¹⁷ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ¹⁸ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:6]  ¹⁹ tn Or “made known,” “disclosed.”

[17:6]  ²⁰ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ²¹ tn Grk “Yours they were.”

[17:6]  ²² tn Or “have kept.”

[49:3]  ²³ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

[49:4]  ²⁴ tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

[49:4]  ²⁵ tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

[49:4]  ²⁶ tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

[49:5]  ²⁷ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ²⁸ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ²⁹ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ³⁰ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[49:6]  ³¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ³² sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ³³ tn See the note at 42:6.

[49:6]  ³⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[2:10]  ³⁵ tn Grk “behold.”

[2:10]  ³⁶ tn Grk “I evangelize to you great joy.”

[2:11]  ³⁷ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ³⁸ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³⁹ tn This is another indication of a royal, messianic connection.

[2:11]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:12]  ⁴¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁴² sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ⁴³ tn Or “a feeding trough,” see Luke 2:7.

[2:13]  ⁴⁴ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ⁴⁵ tn Grk “a multitude of the armies of heaven.”

[2:14]  ⁴⁶ sn Glory here refers to giving honor to God.

[2:14]  ⁴⁷ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁴⁸ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[15:8]  ⁴⁹ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁵⁰ tn Or “to the patriarchs.”

[15:9]  ⁵¹ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁵² sn A quotation from Ps 18:49.

[3:18]  ⁵³ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[4:4]  ⁵⁴ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ⁵⁵ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:5]  ⁵⁶ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  ⁵⁷ tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ⁵⁸ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”

[1:5]  ⁵⁹ tn Or “good pleasure.”

[1:6]  ⁶⁰ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ⁶¹ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:7]  ⁶² tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ⁶³ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[1:12]  ⁶⁴ tn Or “who had already hoped.”

[1:12]  ⁶⁵ tn Or “the Messiah.”

[2:7]  ⁶⁶ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁶⁷ tn Or “upon.”

[3:10]  ⁶⁸ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ⁶⁹ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[2:1]  ⁷⁰ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁷¹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[5:9]  ⁷² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁷³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁷⁴ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁷⁵ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁷⁶ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁷⁷ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁷⁸ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁷⁹ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁸⁰ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁸¹ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁸² tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁸⁴ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁸⁵ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁸⁶ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁸⁷ tn Grk “saying.”

[5:12]  ⁸⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁹⁰ tn Grk “saying.”

[5:13]  ⁹¹ tn Or “dominion.”

[5:14]  ⁹² tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”