44:23 Shout for joy, O sky, for the Lord intervenes; 1
shout out, you subterranean regions 2 of the earth.
O mountains, give a joyful shout;
you too, O forest and all your trees! 3
For the Lord protects 4 Jacob;
he reveals his splendor through Israel. 5
60:21 All of your people will be godly; 6
they will possess the land permanently.
I will plant them like a shoot;
they will be the product of my labor,
through whom I reveal my splendor. 7
86:9 All the nations, whom you created,
will come and worship you, 8 O Lord.
They will honor your name.
86:10 For you are great and do amazing things.
You alone are God.
12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 21 from this hour’? 22 No, but for this very reason I have come to this hour. 23 12:28 Father, glorify your name.” Then a voice came from heaven, 24 “I have glorified it, 25 and I will glorify it 26 again.”
13:31 When 27 Judas 28 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, 29 God will also glorify him in himself, and he will glorify him right away. 30
17:1 When Jesus had finished saying these things, he looked upward 35 to heaven 36 and said, “Father, the time 37 has come. Glorify your Son, so that your 38 Son may glorify you –
11:15 Then 39 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 40
and he will reign for ever and ever.”
11:16 Then 41 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 42 and worshiped God 11:17 with these words: 43
“We give you thanks, Lord God, the All-Powerful, 44
the one who is and who was,
because you have taken your great power
and begun to reign. 45
11:18 The 46 nations 47 were enraged,
but 48 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 49
the prophets, their reward,
as well as to the saints
and to those who revere 50 your name, both small and great,
and the time has come 51 to destroy those who destroy 52 the earth.”
1 tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”
2 tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.
3 tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”
4 tn Heb “redeems.” See the note at 41:14.
5 tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”
6 tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”
7 tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”
8 tn Or “bow down before you.”
9 tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
10 tn Grk “the hour.”
11 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
12 tn Grk “Truly, truly, I say to you.”
13 tn Or “it remains only a single kernel.”
14 tn Or “bears.”
15 tn Grk “much fruit.”
16 tn Or “soul.”
17 tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
18 tn Or “keeps.”
19 tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.
20 tn Grk “where I am, there my servant will be too.”
21 tn Or “save me.”
22 tn Or “this occasion.”
23 tn Or “this occasion.”
24 tn Or “from the sky” (see note on 1:32).
25 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
26 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
27 tn Grk “Then when.”
28 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
29 tc A number of early
30 tn Or “immediately.”
31 tn Grk “glorified.”
32 tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.
33 tn Or “yield.”
34 tc Most
35 tn Grk “he raised his eyes” (an idiom).
36 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
37 tn Grk “the hour.”
38 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.
39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
40 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
42 tn Grk “they fell down on their faces.” 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.”
43 tn Grk “saying.”
44 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
45 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
46 tn Here καί (kai) has not been translated because of differences between Greek and English style.
47 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
49 tn See the note on the word “servants” in 1:1.
50 tn Grk “who fear.”
51 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
52 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.