2 Korintus 5:9

5:9 So then whether we are alive ¹  or away, we make it our ambition to please him. ² 

Mazmur 16:11

16:11 You lead me in ³  the path of life; ⁴ 

I experience absolute joy in your presence; ⁵ 

you always give me sheer delight. ⁶ 

Mazmur 17:15

17:15 As for me, because I am innocent I will see your face; ⁷ 

when I awake you will reveal yourself to me. ⁸ 

Mazmur 73:23-26

73:23 But I am continually with you;

you hold my right hand.

73:24 You guide ⁹  me by your wise advice,

and then you will lead me to a position of honor. ¹⁰ 

73:25 Whom do I have in heaven but you?

I desire no one but you on earth. ¹¹ 

73:26 My flesh and my heart may grow weak, ¹² 

but God always ¹³  protects my heart and gives me stability. ¹⁴ 

Matius 25:21

25:21 His master answered, ¹⁵  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:23

25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

Yohanes 14:3

14:3 And if I go and make ready ¹⁶  a place for you, I will come again and take you ¹⁷  to be with me, ¹⁸  so that where I am you may be too.

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ¹⁹  so that they can see my glory that you gave me because you loved me before the creation of the world ²⁰ .

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²¹  to heaven ²²  and said, “Father, the time ²³  has come. Glorify your Son, so that your ²⁴  Son may glorify you –

Yohanes 4:17-18

4:17 The woman replied, ²⁵  “I have no husband.” Jesus said to her, “Right you are when you said, ²⁶  ‘I have no husband,’ ²⁷  4:18 for you have had five husbands, and the man you are living with ²⁸  now is not your husband. This you said truthfully!”

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ²⁹  knew that the Pharisees ³⁰  had heard that he ³¹  was winning ³²  and baptizing more disciples than John

Yohanes 3:2

3:2 came to Jesus ³³  at night ³⁴  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³⁵  that you do unless God is with him.”

Wahyu 7:14-17

7:14 So ³⁶  I said to him, “My lord, you know the answer.” ³⁷  Then ³⁸  he said to me, “These are the ones who have come out of the great tribulation. They ³⁹  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ⁴⁰  him day and night in his temple, and the one seated on the throne will shelter them. ⁴¹  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ⁴²  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁴³ 

Wahyu 22:3

22:3 And there will no longer be any curse, ⁴⁴  and the throne of God and the Lamb will be in the city. ⁴⁵  His ⁴⁶  servants ⁴⁷  will worship ⁴⁸  him,

[5:9]  ¹ tn Grk “whether we are at home” [in the body]; an idiom for being alive (L&N 23.91).

[5:9]  ² tn Grk “to be pleasing to him.”

[16:11]  ³ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ⁴ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ⁵ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ⁶ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[17:15]  ⁷ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ⁸ tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[17:15]  sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.

[73:24]  ⁹ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ¹⁰ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[73:25]  ¹¹ tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

[73:26]  ¹² tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).

[73:26]  ¹³ tn Or “forever.”

[73:26]  ¹⁴ tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.

[25:21]  ¹⁵ tn Grk “His master said to him.”

[14:3]  ¹⁶ tn Or “prepare.”

[14:3]  ¹⁷ tn Or “bring you.”

[14:3]  ¹⁸ tn Grk “to myself.”

[17:24]  ¹⁹ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ²⁰ tn Grk “before the foundation of the world.”

[17:1]  ²¹ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ²² tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²³ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ²⁴ 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.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[4:17]  ²⁵ tn Grk “answered and said to him.”

[4:17]  ²⁶ tn Grk “Well have you said.”

[4:17]  ²⁷ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[4:18]  ²⁸ tn Grk “the one you have.”

[4:1]  ²⁹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ³⁰ sn See the note on Pharisees in 1:24.

[4:1]  ³¹ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ³² tn Grk “was making.”

[3:2]  ³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ³⁴ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ³⁵ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[7:14]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ³⁷ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ³⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁴⁰ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁴¹ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ⁴² tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ⁴³ sn An allusion to Isa 25:8.

[22:3]  ⁴⁴ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁴⁵ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ⁴⁶ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ⁴⁷ tn See the note on the word “servants” in 1:1.

[22:3]  ⁴⁸ tn Or “will serve.”