Imamat 9:6

9:6 Then Moses said, “This is what the Lord has commanded you to do ¹  so that the glory of the Lord may appear ²  to you.”

Imamat 9:23

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Yehezkiel 43:2

43:2 I saw ³  the glory of the God of Israel ⁴  coming from the east; ⁵  the sound was like that of rushing water; ⁶  and the earth radiated ⁷  his glory.

Yehezkiel 43:4-5

43:4 The glory of the Lord came into the temple by way of the gate that faces east. 43:5 Then a wind ⁸  lifted me up and brought me to the inner court; I watched ⁹  the glory of the Lord filling the temple. ¹⁰ 

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 ¹¹  the glory of the Lord filling the Lord’s temple, and I threw myself face down.

Yohanes 1:14

1:14 Now ¹²  the Word became flesh ¹³  and took up residence ¹⁴  among us. We ¹⁵  saw his glory – the glory of the one and only, ¹⁶  full of grace and truth, who came from the Father.

Kisah Para Rasul 7:55

7:55 But Stephen, ¹⁷  full ¹⁸  of the Holy Spirit, looked intently ¹⁹  toward heaven and saw the glory of God, and Jesus standing ²⁰  at the right hand of God.

Kisah Para Rasul 7:2

7:2 So he replied, ²¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ²²  Abraham when he was in Mesopotamia, before he settled in Haran,

Kolose 3:18

Exhortation to Households

3:18 Wives, submit to your ²³  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 21:11

21:11 The city possesses ²⁴  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ²⁵ 

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.

[9:6]  ¹ tn Heb “which the Lord commanded you shall/should do.”

[9:6]  ² tn Heb “and the glory of the Lord will appear,” but the construction with the simple vav (ו) plus the imperfect/jussive (וְיֵרָא, vÿyera’; literally, “and he will appear”) suggests purpose in this context, not just succession of events (i.e., “so that he might appear”).

[43:2]  ³ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[43:2]  ⁴ sn This same title appears in 8:4; 9:3; 10:19; and 11:22.

[43:2]  ⁵ sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).

[43:2]  ⁶ sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.

[43:2]  ⁷ tn Heb “shone from.”

[43:5]  ⁸ tn See note on “wind” in 2:2.

[43:5]  ⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[43:5]  ¹⁰ sn In 1 Kgs 8:10-11 we find a similar event with regard to Solomon’s temple. See also Exod 40:34-35. and Isa 6:4.

[44:4]  ¹¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[1:14]  ¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ¹³ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ¹⁴ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ¹⁵ tn Grk “and we saw.”

[1:14]  ¹⁶ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[7:55]  ¹⁷ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ¹⁸ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ¹⁹ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ²⁰ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:2]  ²¹ tn Grk “said.”

[7:2]  ²² tn Or “ancestor”; Grk “father.”

[3:18]  ²³ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[21:11]  ²⁴ 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]  ²⁵ 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.”