Keluaran 16:7

16:7 and in the morning you will see ¹  the glory of the Lord, because he has heard ²  your murmurings against the Lord. As for us, what are we, ³  that you should murmur against us?”

Keluaran 16:10

16:10 As Aaron spoke ⁴  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ⁵  appeared ⁶  in the cloud,

Keluaran 40:34-35

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle.

Keluaran 40:1

Setting Up the Sanctuary

40:1 ⁷ Then the Lord spoke to Moses: ⁸ 

Kisah Para Rasul 8:11

8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Yesaya 6:3

6:3 They called out to one another, “Holy, holy, holy ⁹  is the Lord who commands armies! ¹⁰  His majestic splendor fills the entire earth!”

Yesaya 35:2

35:2 Let it richly bloom; ¹¹ 

let it rejoice and shout with delight! ¹² 

It is given the grandeur ¹³  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Yesaya 40:5

40:5 The splendor ¹⁴  of the Lord will be revealed,

and all people ¹⁵  will see it at the same time.

For ¹⁶  the Lord has decreed it.” ¹⁷ 

Yesaya 60:1

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ¹⁸  of the Lord shines on you!

Yehezkiel 3:23

3:23 So I got up and went out to the valley, and the glory of the Lord was standing there, just like the glory I had seen by the Kebar River, ¹⁹  and I threw myself face down.

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ²⁰  glory, and spoke about him.

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ²¹  there. Martha ²²  was serving, and Lazarus was among those present at the table ²³  with him.

Kolose 3:18

Exhortation to Households

3:18 Wives, submit to your ²⁴  husbands, as is fitting in the Lord.

Kolose 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Wahyu 18:1

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ²⁵ 

[16:7]  ¹ tn Heb “morning, and you will see.”

[16:7]  ² tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ³ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:10]  ⁴ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ⁵ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ⁶ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[40:1]  ⁷ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ⁸ tn Heb “and Yahweh spoke to Moses, saying.”

[6:3]  ⁹ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.

[6:3]  ¹⁰ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[35:2]  ¹¹ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ¹² tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ¹³ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[40:5]  ¹⁴ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ¹⁵ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ¹⁶ tn Or “indeed.”

[40:5]  ¹⁷ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[60:1]  ¹⁸ tn Or “glory” (so most English versions).

[3:23]  ¹⁹ tn Or “canal.”

[12:41]  ²⁰ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[12:2]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²² tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ²³ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[3:18]  ²⁴ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[18:1]  ²⁵ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).