Mazmur 3:3

3:3 But you, Lord, are a shield that protects me; ¹ 

you are my glory ²  and the one who restores me. ³ 

Yesaya 60:19

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ⁴ 

Hagai 2:7-9

2:7 I will also shake up all the nations, and they ⁵  will offer their treasures; ⁶  then I will fill this temple with glory,’ says the Lord who rules over all. 2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ ⁷  the Lord who rules over all declares, ‘and in this place I will give peace.’” ⁸ 

Lukas 2:32

2:32 a light, ⁹ 

for revelation to the Gentiles,

and for glory ¹⁰  to your people Israel.”

Wahyu 21:10-11

21:10 So ¹¹  he took me away in the Spirit ¹²  to a huge, majestic mountain ¹³  and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses ¹⁴  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ¹⁵ 

Wahyu 21:23

21:23 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

22:3 And there will no longer be any curse, ¹⁶  and the throne of God and the Lamb will be in the city. ¹⁷  His ¹⁸  servants ¹⁹  will worship ²⁰  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.

[3:3]  ¹ tn Heb “a shield round about me.”

[3:3]  ² tn Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.

[3:3]  ³ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

[60:19]  ⁴ tn Heb “and your God for your splendor.”

[2:7]  ⁵ tn Heb “all the nations.”

[2:7]  ⁶ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[2:9]  ⁷ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ⁸ tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).

[2:32]  ⁹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹⁰ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[21:10]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

[21:10]  ¹² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[21:10]  ¹³ tn Grk “to a mountain great and high.”

[21:11]  ¹⁴ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ¹⁵ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

[22:3]  ¹⁶ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ¹⁷ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ¹⁸ 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]  ¹⁹ tn See the note on the word “servants” in 1:1.

[22:3]  ²⁰ tn Or “will serve.”