2 Corinthians 4:4

4:4 among whom the god of this age has blinded the minds of those who do not believe ¹  so they would not see the light of the glorious gospel ²  of Christ, ³  who is the image of God.

2 Corinthians 4:6

4:6 For God, who said “Let light shine out of darkness,” ⁴  is the one who shined in our hearts to give us the light of the glorious knowledge ⁵  of God in the face of Christ. ⁶ 

John 1:14

1:14 Now ⁷  the Word became flesh ⁸  and took up residence ⁹  among us. We ¹⁰  saw his glory – the glory of the one and only, ¹¹  full of grace and truth, who came from the Father.

John 12:41

12:41 Isaiah said these things because he saw Christ’s ¹²  glory, and spoke about him.

John 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ¹³  had raised from the dead.

John 1:11

1:11 He came to what was his own, ¹⁴  but ¹⁵  his own people ¹⁶  did not receive him. ¹⁷ 

[4:4]  ¹ tn Or “of unbelievers.”

[4:4]  ² tn Grk “the gospel of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

[4:4]  ³ tn Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).

[4:6]  ⁴ sn An allusion to Gen 1:3; see also Isa 9:2.

[4:6]  ⁵ tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

[4:6]  ⁶ tc ‡ Most witnesses, including several early and important ones (Ì⁴⁶ א C H Ψ 0209 1739^c Ï sy), read ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), while other important witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 {sa} Tert {Or Ath Chr}. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA²⁷ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.

[1:14]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ⁸ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁹ tn Grk “and tabernacled.”

[1:14]  ¹⁰ tn Grk “and we saw.”

[1:14]  ¹¹ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[12:41]  ¹² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:1]  ¹³ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[1:11]  ¹⁴ tn Grk “to his own things.”

[1:11]  ¹⁵ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ¹⁶ tn “People” is not in the Greek text but is implied.

[1:11]  ¹⁷ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.