Keluaran 33:18-19
Konteks33:18 And Moses 1 said, “Show me your glory.” 2
33:19 And the Lord 3 said, “I will make all my goodness 4 pass before your face, and I will proclaim the Lord by name 5 before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 6
Mazmur 4:6
Konteks4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 7
Mazmur 16:11
Konteks16:11 You lead me in 8 the path of life; 9
I experience absolute joy in your presence; 10
you always give me sheer delight. 11
Mazmur 63:1-5
KonteksA psalm of David, written when he was in the Judean wilderness. 13
63:1 O God, you are my God! I long for you! 14
My soul thirsts 15 for you,
my flesh yearns for you,
in a dry and parched 16 land where there is no water.
63:2 Yes, 17 in the sanctuary I have seen you, 18
and witnessed 19 your power and splendor.
63:3 Because 20 experiencing 21 your loyal love is better than life itself,
my lips will praise you.
63:4 For this reason 22 I will praise you while I live;
in your name I will lift up my hands. 23
63:5 As if with choice meat 24 you satisfy my soul. 25
My mouth joyfully praises you, 26
Yesaya 33:17
Konteks33:17 You will see a king in his splendor; 27
you will see a wide land. 28
Zakharia 9:17
Konteks9:17 How precious and fair! 29 Grain will make the young men flourish and new wine the young women.
Yohanes 14:8-9
Konteks14:8 Philip said, 30 “Lord, show us the Father, and we will be content.” 31 14:9 Jesus replied, 32 “Have I been with you for so long, and you have not known 33 me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?
Yohanes 17:24
Konteks17:24 “Father, I want those you have given me to be with me where I am, 34 so that they can see my glory that you gave me because you loved me before the creation of the world 35 .
Filipi 1:23
Konteks1:23 I feel torn between the two, 36 because I have a desire to depart and be with Christ, which is better by far,
Filipi 1:1
Konteks1:1 From Paul 37 and Timothy, slaves 38 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 39 with the overseers 40 and deacons.
Yohanes 3:2
Konteks3:2 came to Jesus 41 at night 42 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 43 that you do unless God is with him.”
Wahyu 21:23
Konteks21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.
Wahyu 22:3-5
Konteks22:3 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, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
[33:18] 1 tn Heb “and he said”; the referent (
[33:18] 2 sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.
[33:19] 3 tn Heb “and he said”; the referent (the
[33:19] 4 sn The word “goodness” refers to the divine appearance in summary fashion.
[33:19] 5 tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the
[33:19] 6 sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.
[4:6] 7 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[16:11] 8 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 9 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] 10 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] 11 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).
[63:1] 12 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
[63:1] 13 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
[63:1] 14 tn Or “I will seek you.”
[63:1] 16 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
[63:2] 17 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
[63:2] 18 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
[63:2] 19 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[63:3] 20 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
[63:3] 21 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
[63:4] 22 tn Or perhaps “then.”
[63:4] 23 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
[63:5] 24 tn Heb “like fat and fatness.”
[63:5] 26 tn Heb “and [with] lips of joy my mouth praises.”
[33:17] 27 tn Heb “your eyes will see a king in his beauty”; NIV, NRSV “the king.”
[33:17] 28 tn Heb “a land of distances,” i.e., an extensive land.
[9:17] 29 sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.
[14:8] 30 tn Grk “said to him.”
[14:8] 31 tn Or “and that is enough for us.”
[14:9] 32 tn Grk “Jesus said to him.”
[17:24] 34 tn Grk “the ones you have given me, I want these to be where I am with me.”
[17:24] 35 tn Grk “before the foundation of the world.”
[1:23] 36 tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.
[1:1] 37 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] 38 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] 39 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 40 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.
[3:2] 41 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 42 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] 43 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.
[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.
