John 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ¹  because Jesus was not yet glorified.) ² 

John 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ³  but to God’s glory, ⁴  so that the Son of God may be glorified through it.” ⁵ 

John 12:23

12:23 Jesus replied, ⁶  “The time ⁷  has come for the Son of Man to be glorified. ⁸ 

John 16:14

16:14 He ⁹  will glorify me, ¹⁰  because he will receive ¹¹  from me what is mine ¹²  and will tell it to you. ¹³ 

Luke 12:50

12:50 I have a baptism ¹⁴  to undergo, ¹⁵  and how distressed I am until it is finished!

Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁶  that God has made this Jesus whom you crucified ¹⁷  both Lord ¹⁸  and Christ.” ¹⁹ 

Acts 3:13

3:13 The God of Abraham, Isaac, and Jacob, ²⁰  the God of our forefathers, ²¹  has glorified ²²  his servant ²³  Jesus, whom you handed over and rejected ²⁴  in the presence of Pilate after he had decided ²⁵  to release him.

Colossians 2:14-15

2:14 He has destroyed ²⁶  what was against us, a certificate of indebtedness ²⁷  expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming ²⁸  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ²⁹ 

Hebrews 5:5-9

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ³⁰  who said to him, “You are my Son! Today I have fathered you,” ³¹  5:6 as also in another place God ³²  says, “You are a priest forever in the order of Melchizedek.” ³³  5:7 During his earthly life ³⁴  Christ ³⁵  offered ³⁶  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion. 5:8 Although he was a son, he learned obedience through the things he suffered. ³⁷  5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

[7:39]  ¹ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ² sn This is a parenthetical note by the author.

[11:4]  ³ tn Grk “This sickness is not to death.”

[11:4]  ⁴ tn Or “to God’s praise.”

[11:4]  ⁵ 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.

[12:23]  ⁶ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ⁷ tn Grk “the hour.”

[12:23]  ⁸ 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.

[16:14]  ⁹ tn Grk “That one.”

[16:14]  ¹⁰ tn Or “will honor me.”

[16:14]  ¹¹ tn Or “he will take.”

[16:14]  ¹² tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ¹³ tn Or “will announce it to you.”

[12:50]  ¹⁴ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ¹⁵ tn Grk “to be baptized with.”

[2:36]  ¹⁶ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁷ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹⁸ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹⁹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:13]  ²⁰ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²¹ tn Or “ancestors”; Grk “fathers.”

[3:13]  ²² sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²³ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²⁴ tn Or “denied,” “disowned.”

[3:13]  ²⁵ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[2:14]  ²⁶ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ²⁷ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:15]  ²⁸ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ²⁹ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[5:5]  ³⁰ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ³¹ tn Grk “I have begotten you”; see Heb 1:5.

[5:6]  ³² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ³³ sn A quotation from Ps 110:4.

[5:7]  ³⁴ tn Grk “in the days of his flesh.”

[5:7]  ³⁵ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³⁶ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[5:8]  ³⁷ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).