Yesaya 60:9

60:9 Indeed, the coastlands ¹  look eagerly for me,

the large ships ²  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ³ 

the Holy One of Israel, ⁴  for he has bestowed honor on you.

Mazmur 110:1-3

Psalm 110 ⁵ 

A psalm of David.

110:1 Here is the Lord’s proclamation ⁶  to my lord: ⁷ 

“Sit down at my right hand ⁸  until I make your enemies your footstool!” ⁹ 

110:2 The Lord ¹⁰  extends ¹¹  your dominion ¹²  from Zion.

Rule in the midst of your enemies!

110:3 Your people willingly follow you ¹³  when you go into battle. ¹⁴ 

On the holy hills ¹⁵  at sunrise ¹⁶  the dew of your youth ¹⁷  belongs to you. ¹⁸ 

Lukas 24:26

24:26 Wasn’t ¹⁹  it necessary ²⁰  for the Christ ²¹  to suffer these things and enter into his glory?”

Yohanes 13:31-32

The Prediction of Peter’s Denial

13:31 When ²²  Judas ²³  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ²⁴  God will also glorify him in himself, and he will glorify him right away. ²⁵ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁶  to heaven ²⁷  and said, “Father, the time ²⁸  has come. Glorify your Son, so that your ²⁹  Son may glorify you –

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ³⁰  the God of our forefathers, ³¹  has glorified ³²  his servant ³³  Jesus, whom you handed over and rejected ³⁴  in the presence of Pilate after he had decided ³⁵  to release him.

Kisah Para Rasul 5:31

5:31 God exalted him ³⁶  to his right hand as Leader ³⁷  and Savior, to give repentance to Israel and forgiveness of sins. ³⁸ 

Ibrani 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ³⁹  who said to him, “You are my Son! Today I have fathered you,” ⁴⁰ 

Ibrani 5:1

5:1 For every high priest is taken from among the people ⁴¹  and appointed ⁴²  to represent them before God, ⁴³  to offer both gifts and sacrifices for sins.

Pengkhotbah 1:11

1:11 No one remembers the former events, ⁴⁴ 

nor will anyone remember ⁴⁵  the events that are yet to happen; ⁴⁶ 

they will not be remembered by the future generations. ⁴⁷ 

[60:9]  ¹ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ² tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ³ tn Heb “to the name of the Lord your God.”

[60:9]  ⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[110:1]  ⁵ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ⁶ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ⁷ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ⁸ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ⁹ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[110:2]  ¹⁰ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ¹¹ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ¹² tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:3]  ¹³ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹⁴ tn Heb “in the day of your power.”

[110:3]  ¹⁵ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹⁶ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹⁷ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ¹⁸ tn Heb “to you [is].”

[24:26]  ¹⁹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ²⁰ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[13:31]  ²² tn Grk “Then when.”

[13:31]  ²³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ²⁴ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ²⁵ tn Or “immediately.”

[17:1]  ²⁶ 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]  ²⁷ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²⁸ 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]  ²⁹ 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.

[3:13]  ³⁰ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ³¹ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ³² sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ³³ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ³⁴ tn Or “denied,” “disowned.”

[3:13]  ³⁵ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[5:31]  ³⁶ tn Grk “This one God exalted” (emphatic).

[5:31]  ³⁷ tn Or “Founder” (of a movement).

[5:31]  ³⁸ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:5]  ³⁹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ⁴⁰ tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[5:1]  ⁴¹ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ⁴² tn Grk “who is taken from among people is appointed.”

[5:1]  ⁴³ tn Grk “appointed on behalf of people in reference to things relating to God.”

[1:11]  ⁴⁴ tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.

[1:11]  ⁴⁵ tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.

[1:11]  ⁴⁶ tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.

[1:11]  sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.

[1:11]  ⁴⁷ tn Heb “There will not be any remembrance of them among those who come after.”

[1:11]  sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).