John 13:31-32

The Prediction of Peter’s Denial

13:31 When ¹  Judas ²  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ³  God will also glorify him in himself, and he will glorify him right away. ⁴ 

John 17:1-5

Jesus Prays for the Father to Glorify Him

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

John 17:9-10

17:9 I am praying ¹⁸  on behalf of them. I am not praying ¹⁹  on behalf of the world, but on behalf of those you have given me, because they belong to you. ²⁰  17:10 Everything ²¹  I have belongs to you, ²²  and everything you have belongs to me, ²³  and I have been glorified by them. ²⁴ 

Isaiah 49:5-6

49:5 So now the Lord says,

the one who formed me from birth ²⁵  to be his servant –

he did this ²⁶  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ²⁷  in the Lord’s sight,

for my God is my source of strength ²⁸  –

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 ²⁹  of Israel? ³⁰ 

I will make you a light to the nations, ³¹ 

so you can bring ³²  my deliverance to the remote regions of the earth.”

Isaiah 53:10-12

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ³³ 

he will see descendants and enjoy long life, ³⁴ 

and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ³⁵ 

“My servant ³⁶  will acquit many, ³⁷ 

for he carried their sins. ³⁸ 

53:12 So I will assign him a portion with the multitudes, ³⁹ 

he will divide the spoils of victory with the powerful, ⁴⁰ 

because he willingly submitted ⁴¹  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁴²  on behalf of the rebels.”

Isaiah 55:5

55:5 Look, you will summon nations ⁴³  you did not previously know;

nations ⁴⁴  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ⁴⁵ 

for he bestows honor on you.

Isaiah 60:9

60:9 Indeed, the coastlands ⁴⁶  look eagerly for me,

the large ships ⁴⁷  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁴⁸ 

the Holy One of Israel, ⁴⁹  for he has bestowed honor on you.

Matthew 25:31

The Judgment

25:31 “When ⁵⁰  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matthew 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matthew 2:9-10

2:9 After listening to the king they left, and once again ⁵¹  the star they saw when it rose ⁵²  led them until it stopped above the place where the child was. 2:10 When they saw the star they shouted joyfully. ⁵³ 

[13:31]  ¹ tn Grk “Then when.”

[13:31]  ² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ³ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ⁴ tn Or “immediately.”

[17:1]  ⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  ⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁷ tn Grk “the hour.”

[17:1]  ⁸ 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]  ⁹ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹⁰ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:4]  ¹⁴ 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]  ¹⁵ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ¹⁶ 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]  ¹⁷ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:9]  ¹⁸ tn Grk “I am asking.”

[17:9]  ¹⁹ tn Grk “I am not asking.”

[17:9]  ²⁰ tn Or “because they are yours.”

[17:10]  ²¹ 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]  ²² tn Or “Everything I have is yours.”

[17:10]  ²³ tn Or “everything you have is mine.”

[17:10]  ²⁴ tn Or “I have been honored among them.”

[49:5]  ²⁵ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ³⁰ 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]  ³¹ tn See the note at 42:6.

[49:6]  ³² tn Heb “be” (so KJV, ASV); CEV “you must take.”

[53:10]  ³³ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ³⁴ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[53:11]  ³⁵ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ³⁶ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ³⁷ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ³⁸ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ³⁹ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ⁴⁰ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁴¹ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁴² tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[55:5]  ⁴³ tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

[55:5]  ⁴⁴ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ⁴⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:9]  ⁴⁶ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁴⁷ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁴⁸ tn Heb “to the name of the Lord your God.”

[60:9]  ⁴⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[25:31]  ⁵⁰ tn Here δέ (de) has not been translated.

[2:9]  ⁵¹ tn Grk “and behold the star.”

[2:9]  ⁵² tn See the note on the word “rose” in 2:2.

[2:10]  ⁵³ tn Grk “they rejoiced with very great joy.”