John 1:14

1:14 Now ¹  the Word became flesh ²  and took up residence ³  among us. We ⁴  saw his glory – the glory of the one and only, ⁵  full of grace and truth, who came from the Father.

John 5:23

5:23 so that all people ⁶  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

John 12:41

12:41 Isaiah said these things because he saw Christ’s ⁷  glory, and spoke about him.

John 14:9-11

14:9 Jesus replied, ⁸  “Have I been with you for so long, and you have not known ⁹  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? 14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁰  The words that I say to you, I do not speak on my own initiative, ¹¹  but the Father residing in me performs ¹²  his miraculous deeds. ¹³  14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ¹⁴  believe because of the miraculous deeds ¹⁵  themselves.

John 14:13

14:13 And I will do whatever you ask in my name, ¹⁶  so that the Father may be glorified ¹⁷  in the Son.

Deuteronomy 5:24

5:24 You said, “The Lord our God has shown us his great glory ¹⁸  and we have heard him speak from the middle of the fire. It is now clear to us ¹⁹  that God can speak to human beings and they can keep on living.

Psalms 72:19

72:19 His glorious name deserves praise ²⁰  forevermore!

May his majestic splendor ²¹  fill the whole earth!

We agree! We agree! ²² 

Psalms 96:3

96:3 Tell the nations about his splendor!

Tell ²³  all the nations about his amazing deeds!

Isaiah 40:5

40:5 The splendor ²⁴  of the Lord will be revealed,

and all people ²⁵  will see it at the same time.

For ²⁶  the Lord has decreed it.” ²⁷ 

Isaiah 40:2

40:2 “Speak kindly to ²⁸  Jerusalem, ²⁹  and tell her

that her time of warfare is over, ³⁰ 

that her punishment is completed. ³¹ 

For the Lord has made her pay double ³²  for all her sins.”

Colossians 3:18

Exhortation to Households

3:18 Wives, submit to your ³³  husbands, as is fitting in the Lord.

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[1:14]  ¹ 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]  ² 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]  ³ tn Grk “and tabernacled.”

[1:14]  ⁴ tn Grk “and we saw.”

[1:14]  ⁵ 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).

[5:23]  ⁶ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[12:41]  ⁷ 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).

[14:9]  ⁸ tn Grk “Jesus said to him.”

[14:9]  ⁹ tn Or “recognized.”

[14:10]  ¹⁰ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹¹ tn Grk “I do not speak from myself.”

[14:10]  ¹² tn Or “does.”

[14:10]  ¹³ tn Or “his mighty acts”; Grk “his works.”

[14:11]  ¹⁴ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ¹⁵ tn Grk “because of the works.”

[14:13]  ¹⁶ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ¹⁷ tn Or “may be praised” or “may be honored.”

[5:24]  ¹⁸ tn Heb “his glory and his greatness.”

[5:24]  ¹⁹ tn Heb “this day we have seen.”

[72:19]  ²⁰ tn Heb “[be] blessed.”

[72:19]  ²¹ tn Or “glory.”

[72:19]  ²² tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[96:3]  ²³ tn The verb “tell” is understood by ellipsis (note the preceding line).

[40:5]  ²⁴ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ²⁵ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ²⁶ tn Or “indeed.”

[40:5]  ²⁷ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[40:2]  ²⁸ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ³⁰ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ³¹ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ³² tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[3:18]  ³³ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.