Yehezkiel 1:28

1:28 like the appearance of a rainbow in the clouds after the rain. ¹  This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw ²  it, I threw myself face down, and I heard a voice speaking.

Daniel 8:18

8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. ³ 

Daniel 10:8-9

10:8 I alone was left to see this great vision. My strength drained from ⁴  me, and my vigor disappeared; ⁵  I was without energy. ⁶  10:9 I listened to his voice, ⁷  and as I did so ⁸  I fell into a trance-like sleep with my face to the ground.

Daniel 10:17-19

10:17 How, sir, am I able to speak with you? ⁹  My strength is gone, ¹⁰  and I am breathless.” 10:18 Then the one who appeared to be a human being touched me again ¹¹  and strengthened me. 10:19 He said to me, “Don’t be afraid, you who are valued. ¹²  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ¹³  for you have given me strength.”

Habakuk 3:16

Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; ¹⁴ 

the sound made my lips quiver.

My frame went limp, as if my bones were decaying, ¹⁵ 

and I shook as I tried to walk. ¹⁶ 

I long ¹⁷  for the day of distress

to come upon ¹⁸  the people who attack us.

Matius 17:2-6

17:2 And he was transfigured before them. ¹⁹  His ²⁰  face shone like the sun, and his clothes became white as light. 17:3 Then Moses ²¹  and Elijah ²²  also appeared before them, talking with him. 17:4 So ²³  Peter said ²⁴  to Jesus, “Lord, it is good for us to be here. If you want, I will make ²⁵  three shelters ²⁶  – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a ²⁷  bright cloud ²⁸  overshadowed ²⁹  them, and a voice from the cloud said, ³⁰  “This is my one dear Son, ³¹  in whom I take great delight. Listen to him!” ³²  17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. ³³ 

Yohanes 13:23

13:23 One of his disciples, the one Jesus loved, ³⁴  was at the table ³⁵  to the right of Jesus in a place of honor. ³⁶ 

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ³⁷  (This was the disciple ³⁸  who had leaned back against Jesus’ ³⁹  chest at the meal and asked, ⁴⁰  “Lord, who is the one who is going to betray you?”) ⁴¹ 

[1:28]  ¹ sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.

[1:28]  ² tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

[8:18]  ³ tn Heb “on my standing.”

[10:8]  ⁴ tn Heb “did not remain in.”

[10:8]  ⁵ tn Heb “was changed upon me for ruin.”

[10:8]  ⁶ tn Heb “strength.”

[10:9]  ⁷ tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.

[10:9]  ⁸ tn Heb “as I listened to the sound of his words.”

[10:17]  ⁹ tn Heb “How is the servant of this my lord able to speak with this my lord?”

[10:17]  ¹⁰ tn Heb “does not stand.”

[10:18]  ¹¹ tn Heb “He added and touched me.” The construction is a verbal hendiadys.

[10:19]  ¹² tn Heb “treasured man.”

[10:19]  ¹³ tn Heb “my lord may speak.”

[3:16]  ¹⁴ tn Heb “my insides trembled.”

[3:16]  ¹⁵ tn Heb “decay entered my bones.”

[3:16]  ¹⁶ tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form.

[3:16]  ¹⁷ tn The translation assumes that אָנוּחַ (’anuakh) is from the otherwise unattested verb נָוָח (navakh, “sigh”; see HALOT 680 s.v. II נוח; so also NEB). Most take this verb as נוּחַ (nuakh, “to rest”) and translate, “I wait patiently” (cf. NIV).

[3:16]  ¹⁸ tn Heb “to come up toward.”

[17:2]  ¹⁹ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ²⁰ tn Here καί (kai) has not been translated.

[17:3]  ²¹ tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:3]  ²² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[17:4]  ²³ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ²⁴ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ²⁵ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ²⁶ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:4]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

[17:5]  ²⁷ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ²⁸ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ²⁹ tn Or “surrounded.”

[17:5]  ³⁰ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ³¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ³² sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[17:6]  ³³ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[13:23]  ³⁴ sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.

[13:23]  ³⁵ tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.

[13:23]  ³⁶ tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.

[13:23]  sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.

[21:20]  ³⁷ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ³⁸ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ³⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁴⁰ tn Grk “and said.”

[21:20]  ⁴¹ sn This is a parenthetical note by the author.