John 13:31-32

The Prediction of Peter’s Denial

13:31 When ¹  Judas ²  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, ³  God will also glorify him in himself, and he will glorify him right away. ⁴ 

Isaiah 49:3-7

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ⁵ 

49:4 But I thought, ⁶  “I have worked in vain;

I have expended my energy for absolutely nothing.” ⁷ 

But the Lord will vindicate me;

my God will reward me. ⁸ 

49:5 So now the Lord says,

the one who formed me from birth ⁹  to be his servant –

he did this ¹⁰  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ¹¹  in the Lord’s sight,

for my God is my source of strength ¹²  –

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹³  of Israel? ¹⁴ 

I will make you a light to the nations, ¹⁵ 

so you can bring ¹⁶  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ¹⁷  of Israel, their Holy One, ¹⁸  says

to the one who is despised ¹⁹  and rejected ²⁰  by nations, ²¹ 

a servant of rulers:

“Kings will see and rise in respect, ²² 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Ephesians 2:7

2:7 to demonstrate in the coming ages ²³  the surpassing wealth of his grace in kindness toward ²⁴  us in Christ Jesus.

Ephesians 3:10

3:10 The purpose of this enlightenment is that ²⁵  through the church the multifaceted wisdom ²⁶  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Ephesians 3:21

3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Philippians 1:6-11

1:6 For I am sure of this very thing, ²⁷  that the one ²⁸  who began a good work in ²⁹  you will perfect it ³⁰  until the day of Christ Jesus. 1:7 For ³¹  it is right for me to think this about all of you, because I have you in my heart, ³²  since both in my imprisonment ³³  and in the defense and confirmation of the gospel all of you became partners in God’s grace ³⁴  together with me. 1:8 For God is my witness that I long for all of you with the affection of Christ Jesus. 1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ, 1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Revelation 5:9-14

5:9 They were singing a new song: ³⁵ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁶ 

and at the cost of your own blood ³⁷  you have purchased ³⁸  for God

persons ³⁹  from every tribe, language, ⁴⁰  people, and nation.

5:10 You have appointed ⁴¹  them ⁴²  as a kingdom and priests ⁴³  to serve ⁴⁴  our God, and they will reign ⁴⁵  on the earth.”

5:11 Then ⁴⁶  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁴⁷  number was ten thousand times ten thousand ⁴⁸  – thousands times thousands – 5:12 all of whom ⁴⁹  were singing ⁵⁰  in a loud voice:

“Worthy is the lamb who was killed ⁵¹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁵²  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁵³ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁵⁴  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁵⁵  and worshiped.

[13:31]  ¹ tn Grk “Then when.”

[13:31]  ² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ³ 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]  ⁴ tn Or “immediately.”

[49:3]  ⁵ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

[49:4]  ⁶ tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

[49:4]  ⁷ tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

[49:4]  ⁸ tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

[49:5]  ⁹ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹⁰ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ¹¹ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ¹² tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[49:6]  ¹³ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁴ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹⁵ tn See the note at 42:6.

[49:6]  ¹⁶ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ¹⁷ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹⁹ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ²⁰ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ²¹ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²² tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[2:7]  ²³ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ²⁴ tn Or “upon.”

[3:10]  ²⁵ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ²⁶ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[1:6]  ²⁷ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ²⁸ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ²⁹ tn Or “among.”

[1:6]  ³⁰ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ³¹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ³² tn Or possibly “because you have me in your heart.”

[1:7]  ³³ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ³⁴ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[5:9]  ³⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³⁷ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ³⁸ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ³⁹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁴⁰ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁴¹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴² tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁴³ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴⁴ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁴⁵ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁴⁷ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁴⁸ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁴⁹ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁵⁰ tn Grk “saying.”

[5:12]  ⁵¹ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁵³ tn Grk “saying.”

[5:13]  ⁵⁴ tn Or “dominion.”

[5:14]  ⁵⁵ tn Grk “fell down.” 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.”