Yehezkiel 44:4

44:4 Then he brought me by way of the north gate to the front of the temple. As I watched, I noticed ¹  the glory of the Lord filling the Lord’s temple, and I threw myself face down.

Keluaran 40:34

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

Keluaran 40:1

Setting Up the Sanctuary

40:1 ² Then the Lord spoke to Moses: ³ 

Kisah Para Rasul 8:10-11

8:10 All the people, ⁴  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁵  8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Kisah Para Rasul 8:2

8:2 Some ⁶  devout men buried Stephen and made loud lamentation ⁷  over him. ⁸ 

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ⁹  crowds of both men and women.

Yesaya 6:3

6:3 They called out to one another, “Holy, holy, holy ¹⁰  is the Lord who commands armies! ¹¹  His majestic splendor fills the entire earth!”

Hagai 2:7-9

2:7 I will also shake up all the nations, and they ¹²  will offer their treasures; ¹³  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,’ ¹⁴  the Lord who rules over all declares, ‘and in this place I will give peace.’” ¹⁵ 

[44:4]  ¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[40:1]  ² 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]  ³ tn Heb “and Yahweh spoke to Moses, saying.”

[8:10]  ⁴ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁵ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:2]  ⁶ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁷ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁸ tn Or “mourned greatly for him.”

[5:14]  ⁹ tn Or “More and more believers were added to the Lord.”

[6:3]  ¹⁰ 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]  ¹¹ 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.

[2:7]  ¹² tn Heb “all the nations.”

[2:7]  ¹³ 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]  ¹⁴ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ¹⁵ 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).