2 Korintus 4:4

4:4 among whom the god of this age has blinded the minds of those who do not believe ¹  so they would not see the light of the glorious gospel ²  of Christ, ³  who is the image of God.

2 Korintus 4:6

4:6 For God, who said “Let light shine out of darkness,” ⁴  is the one who shined in our hearts to give us the light of the glorious knowledge ⁵  of God in the face of Christ. ⁶ 

Yohanes 1:14

1:14 Now ⁷  the Word became flesh ⁸  and took up residence ⁹  among us. We ¹⁰  saw his glory – the glory of the one and only, ¹¹  full of grace and truth, who came from the Father.

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ¹²  glory, and spoke about him.

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ¹³  had raised from the dead.

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

[4:4]  ¹ tn Or “of unbelievers.”

[4:4]  ² tn Grk “the gospel of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

[4:4]  ³ tn Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).

[4:6]  ⁴ sn An allusion to Gen 1:3; see also Isa 9:2.

[4:6]  ⁵ tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

[4:6]  ⁶ tc ‡ Most witnesses, including several early and important ones (Ì⁴⁶ א C H Ψ 0209 1739^c Ï sy), read ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), while other important witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 {sa} Tert {Or Ath Chr}. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA²⁷ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.

[1:14]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ⁸ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁹ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ¹⁰ tn Grk “and we saw.”

[1:14]  ¹¹ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[12:41]  ¹² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[12:1]  ¹³ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.