John 17:24

17:24 “Father, I want those you have given me to be with me where I am, ¹  so that they can see my glory that you gave me because you loved me before the creation of the world ² .

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ³  to heaven ⁴  and said, “Father, the time ⁵  has come. Glorify your Son, so that your ⁶  Son may glorify you –

John 1:10-12

1:10 He was in the world, and the world was created ⁷  by him, but ⁸  the world did not recognize ⁹  him. 1:11 He came to what was his own, ¹⁰  but ¹¹  his own people ¹²  did not receive him. ¹³  1:12 But to all who have received him – those who believe in his name ¹⁴  – he has given the right to become God’s children

Revelation 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

[17:24]  ¹ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ² tn Grk “before the foundation of the world.”

[17:1]  ³ tn Grk “he raised his eyes” (an idiom).

[17:1]  ⁴ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁵ tn Grk “the hour.”

[17:1]  ⁶ 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.

[1:10]  ⁷ tn Or “was made”; Grk “came into existence.”

[1:10]  ⁸ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ⁹ tn Or “know.”

[1:11]  ¹⁰ tn Grk “to his own things.”

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

[1:11]  ¹² tn “People” is not in the Greek text but is implied.

[1:11]  ¹³ 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.

[1:12]  ¹⁴ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).