Daniel 7:13-14

7:13 I was watching in the night visions,

“And with ¹  the clouds of the sky ² 

one like a son of man ³  was approaching.

He went up to the Ancient of Days

and was escorted ⁴  before him.

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁵  him.

His authority is eternal and will not pass away. ⁶ 

His kingdom will not be destroyed. ⁷ 

Matthew 24:30

24:30 Then ⁸  the sign of the Son of Man will appear in heaven, ⁹  and ¹⁰  all the tribes of the earth will mourn. They ¹¹  will see the Son of Man arriving on the clouds of heaven ¹²  with power and great glory.

Matthew 25:31

The Judgment

25:31 “When ¹³  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Mark 13:26

13:26 Then everyone ¹⁴  will see the Son of Man arriving in the clouds ¹⁵  with great power and glory.

Luke 21:27

21:27 Then ¹⁶  they will see the Son of Man arriving in a cloud ¹⁷  with power and great glory.

John 14:3

14:3 And if I go and make ready ¹⁸  a place for you, I will come again and take you ¹⁹  to be with me, ²⁰  so that where I am you may be too.

John 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ²¹  You believe in God; ²²  believe also in me.

John 1:10

1:10 He was in the world, and the world was created ²³  by him, but ²⁴  the world did not recognize ²⁵  him.

John 1:1

The Prologue to the Gospel

1:1 In the beginning ²⁶  was the Word, and the Word was with God, ²⁷  and the Word was fully God. ²⁸ 

John 4:16

4:16 He ²⁹  said to her, “Go call your husband and come back here.” ³⁰ 

John 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ³¹ 

John 1:7-10

1:7 He came as a witness ³²  to testify ³³  about the light, so that everyone ³⁴  might believe through him. 1:8 He himself was not the light, but he came to testify ³⁵  about the light. 1:9 The true light, who gives light to everyone, ³⁶  was coming into the world. ³⁷  1:10 He was in the world, and the world was created ³⁸  by him, but ³⁹  the world did not recognize ⁴⁰  him.

Revelation 1:7

1:7 (Look! He is returning with the clouds, ⁴¹ 

and every eye will see him,

even ⁴²  those who pierced him, ⁴³ 

and all the tribes ⁴⁴  on the earth will mourn because ⁴⁵  of him.

This will certainly come to pass! ⁴⁶  Amen.) ⁴⁷ 

[7:13]  ¹ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ³ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ⁴ tn Aram “they brought him near.”

[7:14]  ⁵ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁶ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁷ tn Aram “is one which will not be destroyed.”

[24:30]  ⁸ tn Here καί (kai) has not been translated.

[24:30]  ⁹ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ¹⁰ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ¹¹ tn Here καί (kai) has not been translated.

[24:30]  ¹² sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[25:31]  ¹³ tn Here δέ (de) has not been translated.

[13:26]  ¹⁴ tn Grk “they.”

[13:26]  ¹⁵ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[21:27]  ¹⁶ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ¹⁷ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[14:3]  ¹⁸ tn Or “prepare.”

[14:3]  ¹⁹ tn Or “bring you.”

[14:3]  ²⁰ tn Grk “to myself.”

[14:1]  ²¹ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ²² tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[1:10]  ²³ tn Or “was made”; Grk “came into existence.”

[1:10]  ²⁴ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁵ tn Or “know.”

[1:1]  ²⁶ sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)

[1:1]  ²⁷ tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.

[1:1]  ²⁸ tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.

[4:16]  ²⁹ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ³⁰ tn Grk “come here” (“back” is implied).

[4:2]  ³¹ sn This is a parenthetical note by the author.

[1:7]  ³² tn Grk “came for a testimony.”

[1:7]  ³³ tn Or “to bear witness.”

[1:7]  ³⁴ tn Grk “all.”

[1:8]  ³⁵ tn Or “to bear witness.”

[1:9]  ³⁶ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³⁷ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:10]  ³⁸ tn Or “was made”; Grk “came into existence.”

[1:10]  ³⁹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ⁴⁰ tn Or “know.”

[1:7]  ⁴¹ sn An allusion to Dan 7:13.

[1:7]  ⁴² tn Here καί (kai) was translated as ascensive.

[1:7]  ⁴³ sn An allusion to Zech 12:10.

[1:7]  ⁴⁴ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁴⁵ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁴⁶ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁴⁷ sn These lines are placed in parentheses because they form an aside to the main argument.