Deuteronomy 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ¹  to Israel ²  from Seir.

He appeared in splendor ³  from Mount Paran,

and came forth with ten thousand holy ones. ⁴ 

With his right hand he gave a fiery law ⁵  to them.

Job 19:25-27

19:25 As for me, I know that my Redeemer ⁶  lives,

and that as the last ⁷ 

he will stand upon the earth. ⁸ 

19:26 And after my skin has been destroyed, ⁹ 

yet in my flesh ¹⁰  I will see God, ¹¹ 

19:27 whom I will see for myself, ¹² 

and whom my own eyes will behold,

and not another. ¹³ 

My heart ¹⁴  grows faint within me. ¹⁵ 

Psalms 50:3-5

50:3 Our God approaches and is not silent; ¹⁶ 

consuming fire goes ahead of him

and all around him a storm rages. ¹⁷ 

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ¹⁸ 

50:5 He says: ¹⁹ 

“Assemble my covenant people before me, ²⁰ 

those who ratified a covenant with me by sacrifice!” ²¹ 

Daniel 7:9-10

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ²²  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ²³  wool.

His throne was ablaze with fire

and its wheels were all aflame. ²⁴ 

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. ²⁵ 

The court convened ²⁶ 

and the books were opened.

Zechariah 14:5

14:5 Then you will escape ²⁷  through my mountain valley, for the mountains will extend to Azal. ²⁸  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ²⁹  of Judah. Then the Lord my God will come with all his holy ones with him.

Matthew 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ³⁰ 

Matthew 24:30-31

24:30 Then ³¹  the sign of the Son of Man will appear in heaven, ³²  and ³³  all the tribes of the earth will mourn. They ³⁴  will see the Son of Man arriving on the clouds of heaven ³⁵  with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ³⁶  to the other.

Matthew 25:31

The Judgment

25:31 “When ³⁷  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matthew 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matthew 3:13

The Baptism of Jesus

3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. ³⁸ 

Matthew 3:2

3:2 “Repent, ³⁹  for the kingdom of heaven is near.”

Matthew 1:7-8

1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, ⁴⁰  1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah,

Revelation 1:7

1:7 (Look! He is returning with the clouds, ⁴¹ 

and every eye will see him,

even ⁴²  those who pierced him, ⁴³ 

and all the tribes ⁴⁴  on the earth will mourn because ⁴⁵  of him.

This will certainly come to pass! ⁴⁶  Amen.) ⁴⁷ 

[33:2]  ¹ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ² tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  ³ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁴ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ⁵ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[19:25]  ⁶ tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

[19:25]  ⁷ tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).

[19:25]  ⁸ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

[19:26]  ⁹ tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27,” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear – he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.

[19:26]  ¹⁰ tn The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point.

[19:26]  ¹¹ tn H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions; but in the next verse the plain word for seeing – with his eye – is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die – he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).

[19:27]  ¹² tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

[19:27]  ¹³ tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

[19:27]  ¹⁴ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ¹⁵ tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

[50:3]  ¹⁶ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

[50:3]  ¹⁷ tn Heb “fire before him devours, and around him it is very stormy.”

[50:4]  ¹⁸ tn Or perhaps “to testify against his people.”

[50:5]  ¹⁹ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ²⁰ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ²¹ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[7:9]  ²² tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ²³ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ²⁴ tn Aram “a flaming fire.”

[7:10]  ²⁵ tn Aram “were standing before him.”

[7:10]  ²⁶ tn Aram “judgment sat.”

[14:5]  ²⁷ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ²⁸ sn Azal is a place otherwise unknown.

[14:5]  ²⁹ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[16:27]  ³⁰ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[24:30]  ³¹ tn Here καί (kai) has not been translated.

[24:30]  ³² tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ³³ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ³⁴ tn Here καί (kai) has not been translated.

[24:30]  ³⁵ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[24:31]  ³⁶ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[25:31]  ³⁷ tn Here δέ (de) has not been translated.

[3:13]  ³⁸ tn “River” is not in the Greek text but is supplied for clarity.

[3:2]  ³⁹ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[1:7]  ⁴⁰ tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì^1vid א B C [D^luc] Ë^1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.

[1:7]  ⁴¹ sn An allusion to Dan 7:13.

[1:7]  ⁴² tn Here καί (kai) was translated as ascensive.

[1:7]  ⁴³ sn An allusion to Zech 12:10.

[1:7]  ⁴⁴ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁴⁵ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁴⁶ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁴⁷ sn These lines are placed in parentheses because they form an aside to the main argument.