John 3:26-30

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

3:27 John replied, ²  “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ³  but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ⁴  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ⁵  3:30 He must become more important while I become less important.” ⁶ 

John 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ⁷  but to God’s glory, ⁸  so that the Son of God may be glorified through it.” ⁹ 

John 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ¹⁰  “I have glorified it, ¹¹  and I will glorify it ¹²  again.”

John 13:31-32

The Prediction of Peter’s Denial

13:31 When ¹³  Judas ¹⁴  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, ¹⁵  God will also glorify him in himself, and he will glorify him right away. ¹⁶ 

John 17:4-5

17:4 I glorified you on earth by completing ¹⁷  the work you gave me to do. ¹⁸  17:5 And now, Father, glorify me at your side ¹⁹  with the glory I had with you before the world was created. ²⁰ 

Exodus 32:10-13

32:10 So now, leave me alone ²¹  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

32:11 But Moses sought the favor ²²  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why ²³  should the Egyptians say, ²⁴  ‘For evil ²⁵  he led them out to kill them in the mountains and to destroy ²⁶  them from the face of the earth’? Turn from your burning anger, and relent ²⁷  of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ²⁸  like the stars of heaven, and all this land that I have spoken about ²⁹  I will give to your descendants, ³⁰  and they will inherit it forever.’”

Numbers 11:29

11:29 Moses said to him, “Are you jealous for me? ³¹  I wish that ³²  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Proverbs 25:27

25:27 It is not good ³³  to eat too much honey,

nor is it honorable for people to seek their own glory. ³⁴ 

Matthew 6:9

6:9 So pray this way: ³⁵ 

Our Father ³⁶  in heaven, may your name be honored, ³⁷ 

[3:26]  ¹ tn “River” is not in the Greek text but is supplied for clarity.

[3:27]  ² tn Grk “answered and said.”

[3:28]  ³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:29]  ⁴ tn Grk “rejoices with joy” (an idiom).

[3:29]  ⁵ tn Grk “Therefore this my joy is fulfilled.”

[3:30]  ⁶ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

[11:4]  ⁷ tn Grk “This sickness is not to death.”

[11:4]  ⁸ tn Or “to God’s praise.”

[11:4]  ⁹ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[12:28]  ¹⁰ tn Or “from the sky” (see note on 1:32).

[12:28]  ¹¹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

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

[13:31]  ¹³ tn Grk “Then when.”

[13:31]  ¹⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ¹⁵ 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]  ¹⁶ tn Or “immediately.”

[17:4]  ¹⁷ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  ¹⁸ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ¹⁹ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ²⁰ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[32:10]  ²¹ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[32:11]  ²² tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[32:12]  ²³ tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ²⁴ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ²⁵ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ²⁶ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ²⁷ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[32:13]  ²⁸ tn Heb “your seed.”

[32:13]  ²⁹ tn “about” has been supplied.

[32:13]  ³⁰ tn Heb “seed.”

[11:29]  ³¹ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ³² tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[25:27]  ³³ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

[25:27]  ³⁴ tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.

[6:9]  ³⁵ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ³⁶ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ³⁷ tn Grk “hallowed be your name.”