Psalms 21:5

21:5 Your deliverance brings him great honor; ¹ 

you give him majestic splendor. ² 

Psalms 45:3-4

45:3 Strap your sword to your thigh, O warrior! ³ 

Appear in your majestic splendor! ⁴ 

45:4 Appear in your majesty and be victorious! ⁵ 

Ride forth for the sake of what is right, ⁶ 

on behalf of justice! ⁷ 

Then your right hand will accomplish mighty acts! ⁸ 

Psalms 72:17-19

72:17 May his fame endure! ⁹ 

May his dynasty last as long as the sun remains in the sky! ¹⁰ 

May they use his name when they formulate their blessings! ¹¹ 

May all nations consider him to be favored by God! ¹² 

72:18 The Lord God, the God of Israel, deserves praise! ¹³ 

He alone accomplishes amazing things! ¹⁴ 

72:19 His glorious name deserves praise ¹⁵  forevermore!

May his majestic splendor ¹⁶  fill the whole earth!

We agree! We agree! ¹⁷ 

Isaiah 9:6

9:6 For a child has been ¹⁸  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ¹⁹ 

Extraordinary Strategist, ²⁰ 

Mighty God, ²¹ 

Everlasting Father, ²² 

Prince of Peace. ²³ 

Isaiah 11:10

Israel is Reclaimed and Reunited

11:10 At that time ²⁴  a root from Jesse ²⁵  will stand like a signal flag for the nations. Nations will look to him for guidance, ²⁶  and his residence will be majestic.

Isaiah 22:24

22:24 His father’s family will gain increasing prominence because of him, ²⁷  including the offspring and the offshoots. ²⁸  All the small containers, including the bowls and all the jars will hang from this peg.’ ²⁹ 

Isaiah 49:5-6

49:5 So now the Lord says,

the one who formed me from birth ³⁰  to be his servant –

he did this ³¹  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ³²  in the Lord’s sight,

for my God is my source of strength ³³  –

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 ³⁴  of Israel? ³⁵ 

I will make you a light to the nations, ³⁶ 

so you can bring ³⁷  my deliverance to the remote regions of the earth.”

Jeremiah 23:6

23:6 Under his rule ³⁸  Judah will enjoy safety ³⁹ 

and Israel will live in security. ⁴⁰ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ⁴¹ 

Daniel 7:13-14

7:13 I was watching in the night visions,

“And with ⁴²  the clouds of the sky ⁴³ 

one like a son of man ⁴⁴  was approaching.

He went up to the Ancient of Days

and was escorted ⁴⁵  before him.

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁴⁶  him.

His authority is eternal and will not pass away. ⁴⁷ 

His kingdom will not be destroyed. ⁴⁸ 

John 13:31-32

The Prediction of Peter’s Denial

13:31 When ⁴⁹  Judas ⁵⁰  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, ⁵¹  God will also glorify him in himself, and he will glorify him right away. ⁵² 

John 17:1-5

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁵³  to heaven ⁵⁴  and said, “Father, the time ⁵⁵  has come. Glorify your Son, so that your ⁵⁶  Son may glorify you – 17:2 just as you have given him authority over all humanity, ⁵⁷  so that he may give eternal life to everyone you have given him. ⁵⁸  17:3 Now this ⁵⁹  is eternal life ⁶⁰  – that they know you, the only true God, and Jesus Christ, ⁶¹  whom you sent. 17:4 I glorified you on earth by completing ⁶²  the work you gave me to do. ⁶³  17:5 And now, Father, glorify me at your side ⁶⁴  with the glory I had with you before the world was created. ⁶⁵ 

Ephesians 1:20-23

1:20 This power ⁶⁶  he exercised ⁶⁷  in Christ when he raised him ⁶⁸  from the dead and seated him ⁶⁹  at his right hand in the heavenly realms ⁷⁰  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God ⁷¹  put ⁷²  all things under Christ’s ⁷³  feet, ⁷⁴  and he gave him to the church as head over all things. ⁷⁵  1:23 Now the church is ⁷⁶  his body, the fullness of him who fills all in all. ⁷⁷ 

Philippians 2:7-11

2:7 but emptied himself

by taking on the form of a slave, ⁷⁸ 

by looking like other men, ⁷⁹ 

and by sharing in human nature. ⁸⁰ 

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Hebrews 2:7-9

2:7 You made him lower than the angels for a little while.

You crowned him with glory and honor. ⁸¹ 

2:8 You put all things under his control.” ⁸² 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ⁸³  2:9 but we see Jesus, who was made lower than the angels for a little while, ⁸⁴  now crowned with glory and honor because he suffered death, ⁸⁵  so that by God’s grace he would experience ⁸⁶  death on behalf of everyone.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁸⁷  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁸⁸ 

Revelation 3:21

3:21 I will grant the one ⁸⁹  who conquers ⁹⁰  permission ⁹¹  to sit with me on my throne, just as I too conquered ⁹²  and sat down with my Father on his throne.

Revelation 5:9-13

5:9 They were singing a new song: ⁹³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁹⁴ 

and at the cost of your own blood ⁹⁵  you have purchased ⁹⁶  for God

persons ⁹⁷  from every tribe, language, ⁹⁸  people, and nation.

5:10 You have appointed ⁹⁹  them ¹⁰⁰  as a kingdom and priests ¹⁰¹  to serve ¹⁰²  our God, and they will reign ¹⁰³  on the earth.”

5:11 Then ¹⁰⁴  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 ¹⁰⁵  number was ten thousand times ten thousand ¹⁰⁶  – thousands times thousands – 5:12 all of whom ¹⁰⁷  were singing ¹⁰⁸  in a loud voice:

“Worthy is the lamb who was killed ¹⁰⁹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ¹¹⁰  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ¹¹¹ 

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

be praise, honor, glory, and ruling power ¹¹²  forever and ever!”

Revelation 19:11-16

The Son of God Goes to War

19:11 Then ¹¹³  I saw heaven opened and here came ¹¹⁴  a white horse! The ¹¹⁵  one riding it was called “Faithful” and “True,” and with justice ¹¹⁶  he judges and goes to war. 19:12 His eyes are like a fiery ¹¹⁷  flame and there are many diadem crowns ¹¹⁸  on his head. He has ¹¹⁹  a name written ¹²⁰  that no one knows except himself. 19:13 He is dressed in clothing dipped ¹²¹  in blood, and he is called ¹²²  the Word of God. 19:14 The ¹²³  armies that are in heaven, dressed in white, clean, fine linen, ¹²⁴  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ¹²⁵  He ¹²⁶  will rule ¹²⁷  them with an iron rod, ¹²⁸  and he stomps the winepress ¹²⁹  of the furious ¹³⁰  wrath of God, the All-Powerful. ¹³¹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

[21:5]  ¹ tn Or “great glory.”

[21:5]  ² tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

[45:3]  ³ tn Or “mighty one.”

[45:3]  ⁴ tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.

[45:4]  ⁵ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ⁶ tn Or “for the sake of truth.”

[45:4]  ⁷ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ⁸ tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[72:17]  ⁹ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ¹⁰ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ¹¹ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ¹² tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[72:18]  ¹³ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ¹⁴ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ¹⁵ tn Heb “[be] blessed.”

[72:19]  ¹⁶ tn Or “glory.”

[72:19]  ¹⁷ 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.

[9:6]  ¹⁸ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ¹⁹ tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ²⁰ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ²¹ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ²² tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ²³ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[11:10]  ²⁴ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ²⁵ sn See the note at v. 1.

[11:10]  ²⁶ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[22:24]  ²⁷ tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.

[22:24]  ²⁸ tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”

[22:24]  ²⁹ tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.

[49:5]  ³⁰ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ³⁵ 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]  ³⁶ tn See the note at 42:6.

[49:6]  ³⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[23:6]  ³⁸ tn Heb “In his days [= during the time he rules].”

[23:6]  ³⁹ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ⁴⁰ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ⁴¹ tn Heb “his name will be called ‘The Lord our righteousness’.”

[7:13]  ⁴² tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ⁴³ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ⁴⁴ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ⁴⁵ tn Aram “they brought him near.”

[7:14]  ⁴⁶ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁴⁷ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁴⁸ tn Aram “is one which will not be destroyed.”

[13:31]  ⁴⁹ tn Grk “Then when.”

[13:31]  ⁵⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ⁵¹ 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]  ⁵² tn Or “immediately.”

[17:1]  ⁵³ tn Grk “he raised his eyes” (an idiom).

[17:1]  ⁵⁴ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁵⁵ tn Grk “the hour.”

[17:1]  ⁵⁶ 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.

[17:2]  ⁵⁷ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁵⁸ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ⁵⁹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ⁶⁰ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ⁶¹ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:4]  ⁶² 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]  ⁶³ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ⁶⁴ 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]  ⁶⁵ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[1:20]  ⁶⁶ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁶⁷ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁶⁸ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ⁶⁹ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁷⁰ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ⁷¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁷² tn Grk “subjected.”

[1:22]  ⁷³ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁷⁴ sn An allusion to Ps 8:6.

[1:22]  ⁷⁵ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ⁷⁶ tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.

[1:23]  ⁷⁷ tn Or perhaps, “who is filled entirely.”

[2:7]  ⁷⁸ tn See the note on the word “slaves” in 1:1.

[2:7]  ⁷⁹ tn Grk “by coming in the likeness of people.”

[2:7]  ⁸⁰ tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

[2:7]  ⁸¹ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

[2:8]  ⁸² tn Grk “you subjected all things under his feet.”

[2:8]  ⁸³ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[2:9]  ⁸⁴ tn Or “who was made a little lower than the angels.”

[2:9]  ⁸⁵ tn Grk “because of the suffering of death.”

[2:9]  ⁸⁶ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[3:1]  ⁸⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁸⁸ tn Grk “of our confession.”

[3:21]  ⁸⁹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁹⁰ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁹¹ tn Grk “I will give [grant] to him.”

[3:21]  ⁹² tn Or “have been victorious”; traditionally, “have overcome.”

[5:9]  ⁹³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁹⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ¹⁰⁰ 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]  ¹⁰¹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ¹⁰² tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ¹⁰³ 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]  ¹⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “saying.”

[5:12]  ¹⁰⁹ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ¹¹¹ tn Grk “saying.”

[5:13]  ¹¹² tn Or “dominion.”

[19:11]  ¹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ¹¹⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ¹¹⁵ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ¹¹⁶ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ¹¹⁷ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ¹¹⁸ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ¹¹⁹ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ¹²⁰ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ¹²¹ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ¹²² tn Grk “the name of him is called.”

[19:14]  ¹²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ¹²⁴ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ¹²⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ¹²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ¹²⁷ tn Grk “will shepherd.”

[19:15]  ¹²⁸ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ¹²⁹ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ¹³⁰ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ¹³¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”