Yohanes 5:23

5:23 so that all people ¹  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ²  but to God’s glory, ³  so that the Son of God may be glorified through it.” ⁴ 

Yohanes 12:23

12:23 Jesus replied, ⁵  “The time ⁶  has come for the Son of Man to be glorified. ⁷ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ⁸  both Jews and Greeks; fear came over ⁹  them all, and the name of the Lord Jesus was praised. ¹⁰ 

Galatia 1:24

1:24 So ¹¹  they glorified God because of me. ¹² 

Filipi 1:20

1:20 My confident hope ¹³  is that I will in no way be ashamed ¹⁴  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ¹⁵ 

Filipi 2:9-11

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.

Filipi 2:2

2:2 complete my joy and be of the same mind, ¹⁶  by having the same love, being united in spirit, ¹⁷  and having one purpose.

Filipi 1:10

1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,

Filipi 1:12

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ¹⁸  that my situation has actually turned out to advance the gospel: ¹⁹ 

Filipi 1:1

Salutation

1:1 From Paul ²⁰  and Timothy, slaves ²¹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²²  with the overseers ²³  and deacons.

Pengkhotbah 2:9

2:9 So ²⁴  I was far wealthier ²⁵  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ²⁶ 

Wahyu 5:8-14

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ²⁷  before the Lamb. Each ²⁸  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ²⁹  5:9 They were singing a new song: ³⁰ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³¹ 

and at the cost of your own blood ³²  you have purchased ³³  for God

persons ³⁴  from every tribe, language, ³⁵  people, and nation.

5:10 You have appointed ³⁶  them ³⁷  as a kingdom and priests ³⁸  to serve ³⁹  our God, and they will reign ⁴⁰  on the earth.”

5:11 Then ⁴¹  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 ⁴²  number was ten thousand times ten thousand ⁴³  – thousands times thousands – 5:12 all of whom ⁴⁴  were singing ⁴⁵  in a loud voice:

“Worthy is the lamb who was killed ⁴⁶ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁴⁷  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴⁸ 

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

be praise, honor, glory, and ruling power ⁴⁹  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁵⁰  and worshiped.

[5:23]  ¹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[11:4]  ² tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ³ tn Or “to God’s praise.”

[11:4]  ⁴ 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]  ⁵ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ⁶ tn Grk “the hour.”

[12:23]  ⁷ 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.

[19:17]  ⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁹ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹⁰ tn Or “exalted.”

[1:24]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ¹² tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[1:20]  ¹³ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ¹⁴ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ¹⁵ tn Grk “whether by life or by death.”

[2:2]  ¹⁶ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ¹⁷ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[1:12]  ¹⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:12]  ¹⁹ tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²¹ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²³ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[2:9]  ²⁴ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ²⁵ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ²⁶ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[5:8]  ²⁷ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ²⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ²⁹ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ³⁰ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³¹ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ³⁷ 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]  ³⁸ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ³⁹ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁴⁰ 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]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Grk “saying.”

[5:12]  ⁴⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴⁸ tn Grk “saying.”

[5:13]  ⁴⁹ tn Or “dominion.”

[5:14]  ⁵⁰ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”