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 5:41

5:41 “I do not accept ²  praise ³  from people, ⁴ 

Yohanes 8:49

8:49 Jesus answered, “I am not possessed by a demon, ⁵  but I honor my Father – and yet ⁶  you dishonor me.

Yohanes 12:43

12:43 For they loved praise ⁷  from men more than praise ⁸  from God.

Yohanes 5:44

5:44 How can you believe, if you accept praise ⁹  from one another and don’t seek the praise ¹⁰  that comes from the only God? ¹¹ 

Yohanes 7:18

7:18 The person who speaks on his own authority ¹²  desires ¹³  to receive honor ¹⁴  for himself; the one who desires ¹⁵  the honor ¹⁶  of the one who sent him is a man of integrity, ¹⁷  and there is no unrighteousness in him.

Yohanes 4:44

4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) ¹⁸ 

Yohanes 8:54

8:54 Jesus replied, ¹⁹  “If I glorify myself, my glory is worthless. ²⁰  The one who glorifies me is my Father, about whom you people ²¹  say, ‘He is our God.’

Yohanes 8:50

8:50 I am not trying to get ²²  praise for myself. ²³  There is one who demands ²⁴  it, and he also judges. ²⁵ 

Yohanes 12:26

12:26 If anyone wants to serve me, he must follow ²⁶  me, and where I am, my servant will be too. ²⁷  If anyone serves me, the Father will honor him.

Yohanes 9:24

9:24 Then they summoned ²⁸  the man who used to be blind ²⁹  a second time and said to him, “Promise before God to tell the truth. ³⁰  We know that this man ³¹  is a sinner.”

Yohanes 4:43

Onward to Galilee

4:43 After the two days he departed from there to Galilee.

Yohanes 3:10

3:10 Jesus answered, ³²  “Are you the teacher of Israel and yet you don’t understand these things? ³³ 

Yohanes 16:14

16:14 He ³⁴  will glorify me, ³⁵  because he will receive ³⁶  from me what is mine ³⁷  and will tell it to you. ³⁸ 

Yohanes 9:31

9:31 We know that God doesn’t listen to ³⁹  sinners, but if anyone is devout ⁴⁰  and does his will, God ⁴¹  listens to ⁴²  him. ⁴³ 

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ⁴⁴  there. Martha ⁴⁵  was serving, and Lazarus was among those present at the table ⁴⁶  with him.

Yohanes 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ⁴⁷  “I have glorified it, ⁴⁸  and I will glorify it ⁴⁹  again.”

[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”).

[5:41]  ² tn Or “I do not receive.”

[5:41]  ³ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ⁴ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[8:49]  ⁵ tn Grk “I do not have a demon.”

[8:49]  ⁶ tn “Yet” is supplied to show the contrastive element present in the context.

[12:43]  ⁷ tn Grk “the glory.”

[12:43]  ⁸ tn Grk “the glory.”

[5:44]  ⁹ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹⁰ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹¹ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[7:18]  ¹² tn Grk “who speaks from himself.”

[7:18]  ¹³ tn Or “seeks.”

[7:18]  ¹⁴ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁵ tn Or “seeks.”

[7:18]  ¹⁶ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁷ tn Or “is truthful”; Grk “is true.”

[4:44]  ¹⁸ sn This is a parenthetical note by the author.

[8:54]  ¹⁹ tn Grk “Jesus answered.”

[8:54]  ²⁰ tn Grk “is nothing.”

[8:54]  ²¹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:50]  ²² tn Grk “I am not seeking.”

[8:50]  ²³ tn Grk “my glory.”

[8:50]  ²⁴ tn Grk “who seeks.”

[8:50]  ²⁵ tn Or “will be the judge.”

[12:26]  ²⁶ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ²⁷ tn Grk “where I am, there my servant will be too.”

[9:24]  ²⁸ tn Grk “they called.”

[9:24]  ²⁹ tn Grk “who was blind.”

[9:24]  ³⁰ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ³¹ tn The phrase “this man” is a reference to Jesus.

[3:10]  ³² tn Grk “Jesus answered and said to him.”

[3:10]  ³³ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[16:14]  ³⁴ tn Grk “That one.”

[16:14]  ³⁵ tn Or “will honor me.”

[16:14]  ³⁶ tn Or “he will take.”

[16:14]  ³⁷ 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]  ³⁸ tn Or “will announce it to you.”

[9:31]  ³⁹ tn Grk “God does not hear.”

[9:31]  ⁴⁰ tn Or “godly.”

[9:31]  ⁴¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ⁴² tn Or “hears.”

[9:31]  ⁴³ tn Grk “this one.”

[12:2]  ⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ⁴⁵ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ⁴⁶ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:28]  ⁴⁷ tn Or “from the sky” (see note on 1:32).

[12:28]  ⁴⁸ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ⁴⁹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.