Isaiah 44:23

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 

Isaiah 60:21

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 

Psalms 86:9-10

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.

John 12:23-28

12:23 Jesus replied, ⁹  “The time ¹⁰  has come for the Son of Man to be glorified. ¹¹  12:24 I tell you the solemn truth, ¹²  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ¹³  But if it dies, it produces ¹⁴  much grain. ¹⁵  12:25 The one who loves his life ¹⁶  destroys ¹⁷  it, and the one who hates his life in this world guards ¹⁸  it for eternal life. 12:26 If anyone wants to serve me, he must follow ¹⁹  me, and where I am, my servant will be too. ²⁰  If anyone serves me, the Father will honor him.

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.”

John 13:31-32

The Prediction of Peter’s Denial

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 

John 15:8

15:8 My Father is honored ³¹  by this, that ³²  you bear ³³  much fruit and show that you are ³⁴  my disciples.

John 17:1

Jesus Prays for the Father to Glorify Him

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 –

Revelation 11:15-18

The Seventh Trumpet

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.”

[44:23]  ¹ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  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.

[44:23]  ³ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ⁴ tn Heb “redeems.” See the note at 41:14.

[44:23]  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.”

[60:21]  ⁶ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ⁷ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[86:9]  ⁸ tn Or “bow down before you.”

[12:23]  ⁹ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ¹⁰ tn Grk “the hour.”

[12:23]  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.

[12:24]  ¹² tn Grk “Truly, truly, I say to you.”

[12:24]  ¹³ tn Or “it remains only a single kernel.”

[12:24]  ¹⁴ tn Or “bears.”

[12:24]  ¹⁵ tn Grk “much fruit.”

[12:25]  ¹⁶ tn Or “soul.”

[12:25]  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.

[12:25]  ¹⁸ tn Or “keeps.”

[12:26]  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.

[12:26]  ²⁰ tn Grk “where I am, there my servant will be too.”

[12:27]  ²¹ tn Or “save me.”

[12:27]  ²² tn Or “this occasion.”

[12:27]  ²³ tn Or “this occasion.”

[12:28]  ²⁴ tn Or “from the sky” (see note on 1:32).

[12:28]  ²⁵ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ²⁶ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[13:31]  ²⁷ tn Grk “Then when.”

[13:31]  ²⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ²⁹ 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]  ³⁰ tn Or “immediately.”

[15:8]  ³¹ tn Grk “glorified.”

[15:8]  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.

[15:8]  ³³ tn Or “yield.”

[15:8]  ³⁴ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[17:1]  ³⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  ³⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ³⁷ tn Grk “the hour.”

[17:1]  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.

[11:15]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  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.”

[11:17]  ⁴³ tn Grk “saying.”

[11:17]  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.”

[11:17]  ⁴⁵ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁴⁷ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁴⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁴⁹ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵⁰ tn Grk “who fear.”

[11:18]  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.

[11:18]  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.