Mazmur 27:4

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ¹  in the Lord’s house ²  all the days of my life,

so I can gaze at the splendor ³  of the Lord

and contemplate in his temple.

Mazmur 78:61

78:61 He allowed the symbol of his strong presence to be captured; ⁴ 

he gave the symbol of his splendor ⁵  into the hand of the enemy. ⁶ 

Mazmur 105:4

105:4 Seek the Lord and the strength he gives!

Seek his presence continually!

Mazmur 145:11

145:11 They will proclaim the splendor of your kingdom;

they will tell about your power,

Keluaran 33:18-19

33:18 And Moses ⁷  said, “Show me your glory.” ⁸ 

33:19 And the Lord ⁹  said, “I will make all my goodness ¹⁰  pass before your face, and I will proclaim the Lord by name ¹¹  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ¹² 

Keluaran 33:1

33:1 The Lord said to Moses, “Go up ¹³  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ¹⁴  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ¹⁵ 

1 Samuel 4:21-22

4:21 She named the boy Ichabod, ¹⁶  saying, “The glory has departed from Israel,” referring to the capture of the ark of God and the deaths of her father-in-law and her husband. 4:22 She said, “The glory has departed from Israel, because the ark of God has been captured.”

1 Samuel 4:1

4:1 Samuel revealed the word of the Lord ¹⁷  to all Israel.

The Ark of the Covenant is Lost to the Philistines

Then the Israelites went out to fight the Philistines. ¹⁸  They camped at Ebenezer, ¹⁹  and the Philistines camped at Aphek.

1 Samuel 16:11

16:11 Then Samuel said to Jesse, “Is that all of the young men?” Jesse ²⁰  replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ²¹  and say, ‘I have come to sacrifice to the Lord.’

Kolose 4:4-6

4:4 Pray that I may make it known as I should. ²²  4:5 Conduct yourselves ²³  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[27:4]  ¹ tn Heb “my living.”

[27:4]  ² sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ³ tn Or “beauty.”

[78:61]  ⁴ tn Heb “and he gave to captivity his strength.” The expression “his strength” refers metonymically to the ark of the covenant, which was housed in the tabernacle at Shiloh.

[78:61]  ⁵ tn Heb “and his splendor into the hand of an enemy.” The expression “his splendor” also refers metonymically to the ark of the covenant.

[78:61]  ⁶ sn Verses 60-61 refer to the Philistines’ capture of the ark in the days of Eli (1 Sam 4:1-11).

[33:18]  ⁷ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ⁸ 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]  ⁹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ¹⁰ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ¹¹ 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 Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ¹² 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.

[33:1]  ¹³ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ¹⁴ tn Or “the land which I swore.”

[33:1]  ¹⁵ tn Heb “seed.”

[4:21]  ¹⁶ sn The name Ichabod (אִי־כָבוֹד) may mean, “Where is the glory?”

[4:1]  ¹⁷ tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.

[4:1]  ¹⁸ tn Heb “and Israel went out to meet the Philistines for battle.”

[4:1]  ¹⁹ tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.

[16:11]  ²⁰ tn Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.

[16:2]  ²¹ tn Heb “in your hand.”

[4:4]  ²² tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ²³ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).