Mazmur 17:15

17:15 As for me, because I am innocent I will see your face; ¹ 

when I awake you will reveal yourself to me. ² 

Mazmur 73:24

73:24 You guide ³  me by your wise advice,

and then you will lead me to a position of honor. ⁴ 

Yesaya 25:8-9

25:8 he will swallow up death permanently. ⁵ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ⁶ 

25:9 At that time they will say, ⁷ 

“Look, here ⁸  is our God!

We waited for him and he delivered us.

Here ⁹  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ¹⁰  The one who has ears had better listen! ¹¹ 

Yohanes 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹²  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹³  at the last day.” ¹⁴ 

Yohanes 14:3

14:3 And if I go and make ready ¹⁵  a place for you, I will come again and take you ¹⁶  to be with me, ¹⁷  so that where I am you may be too.

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ¹⁸  so that they can see my glory that you gave me because you loved me before the creation of the world ¹⁹ .

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁰  to heaven ²¹  and said, “Father, the time ²²  has come. Glorify your Son, so that your ²³  Son may glorify you –

Kolose 1:1-2

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁵  brothers and sisters ²⁶  in Christ, at Colossae. Grace and peace to you ²⁷  from God our Father! ²⁸ 

Kolose 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Filipi 3:21

3:21 who will transform these humble bodies of ours ²⁹  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ³⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 4:17

4:17 I do not say this because I am seeking a gift. ³¹  Rather, I seek the credit that abounds to your account.

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Filipi 1:10-12

1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ, 1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ³²  that my situation has actually turned out to advance the gospel: ³³ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ³⁴  and to cause you to stand, rejoicing, ³⁵  without blemish ³⁶  before his glorious presence, ³⁷ 

[17:15]  ¹ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ² tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[17:15]  sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.

[73:24]  ³ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ⁴ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[25:8]  ⁵ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ⁶ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[25:9]  ⁷ tn Heb “and one will say in that day.”

[25:9]  ⁸ tn Heb “this [one].”

[25:9]  ⁹ tn Heb “this [one].”

[13:43]  ¹⁰ sn An allusion to Dan 12:3.

[13:43]  ¹¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[6:39]  ¹² tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ¹³ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹⁴ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[14:3]  ¹⁵ tn Or “prepare.”

[14:3]  ¹⁶ tn Or “bring you.”

[14:3]  ¹⁷ tn Grk “to myself.”

[17:24]  ¹⁸ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹⁹ tn Grk “before the foundation of the world.”

[17:1]  ²⁰ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ²¹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²² tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ²³ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁷ tn Or “Grace to you and peace.”

[1:2]  ²⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:21]  ²⁹ tn Grk “transform the body of our humility.”

[3:1]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:17]  ³¹ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.

[1:12]  ³² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:12]  ³³ tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:24]  ³⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ³⁵ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ³⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³⁷ tn Or “in the presence of his glory,” “before his glory.”