Genesis 32:30

32:30 So Jacob named the place Peniel, ¹  explaining, ²  “Certainly ³  I have seen God face to face ⁴  and have survived.” ⁵ 

Job 19:26

19:26 And after my skin has been destroyed, ⁶ 

yet in my flesh ⁷  I will see God, ⁸ 

Job 33:26

33:26 He entreats God, and God ⁹  delights in him,

he sees God’s face ¹⁰  with rejoicing,

and God ¹¹  restores to him his righteousness. ¹² 

Matthew 5:8

5:8 “Blessed are the pure in heart, for they will see God.

Matthew 5:1

The Beatitudes

5:1 When ¹³  he saw the crowds, he went up the mountain. ¹⁴  After he sat down his disciples came to him.

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁵  in the saints’ ¹⁶  inheritance in the light.

Colossians 1:2

1:2 to the saints, the faithful ¹⁷  brothers and sisters ¹⁸  in Christ, at Colossae. Grace and peace to you ¹⁹  from God our Father! ²⁰ 

Colossians 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 5:5

5:5 For you can be confident of this one thing: ²²  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Galatians 3:21

3:21 Is the law therefore opposed to the promises of God? ²³  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ²⁴ 

Galatians 3:1-3

Justification by Law or by Faith?

3:1 You ²⁵  foolish Galatians! Who has cast a spell ²⁶  on you? Before your eyes Jesus Christ was vividly portrayed ²⁷  as crucified! 3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ²⁸  or by believing what you heard? ²⁹  3:3 Are you so foolish? Although you began ³⁰  with ³¹  the Spirit, are you now trying to finish ³²  by human effort? ³³ 

Revelation 21:24-27

21:24 The nations ³⁴  will walk by its light and the kings of the earth will bring their grandeur ³⁵  into it. 21:25 Its gates will never be closed during the day ³⁶  (and ³⁷  there will be no night there). ³⁸  21:26 They will bring the grandeur and the wealth ³⁹  of the nations ⁴⁰  into it, 21:27 but ⁴¹  nothing ritually unclean ⁴²  will ever enter into it, nor anyone who does what is detestable ⁴³  or practices falsehood, ⁴⁴  but only those whose names ⁴⁵  are written in the Lamb’s book of life.

Revelation 22:3-4

22:3 And there will no longer be any curse, ⁴⁶  and the throne of God and the Lamb will be in the city. ⁴⁷  His ⁴⁸  servants ⁴⁹  will worship ⁵⁰  him, 22:4 and they will see his face, and his name will be on their foreheads.

Revelation 22:11-15

22:11 The evildoer must continue to do evil, ⁵¹  and the one who is morally filthy ⁵²  must continue to be filthy. The ⁵³  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

22:12 (Look! I am coming soon,

and my reward is with me to pay ⁵⁴  each one according to what he has done!

22:13 I am the Alpha and the Omega,

the first and the last,

the beginning and the end!) ⁵⁵ 

22:14 Blessed are those who wash their robes so they can have access ⁵⁶  to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers ⁵⁷  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁵⁸ 

[32:30]  ¹ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ² tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ³ tn Or “because.”

[32:30]  ⁴ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ⁵ tn Heb “and my soul [= life] has been preserved.”

[19:26]  ⁶ 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]  ⁷ 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]  ⁸ 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).

[33:26]  ⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹⁰ tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹² tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).

[5:1]  ¹³ tn Here δέ (de) has not been translated.

[5:1]  ¹⁴ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[1:12]  ¹⁵ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “Grace to you and peace.”

[1:2]  ²⁰ 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.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:5]  ²² tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").

[3:21]  ²³ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ²⁴ tn Or “have been based on the law.”

[3:1]  ²⁵ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ²⁶ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ²⁷ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:2]  ²⁸ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ²⁹ tn Grk “by [the] hearing of faith.”

[3:3]  ³⁰ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ³¹ tn Or “by the Spirit.”

[3:3]  ³² tn The verb ἐπιτελεῖσθε (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.

[3:3]  ³³ tn Grk “in/by [the] flesh.”

[21:24]  ³⁴ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ³⁵ tn Or “splendor”; Grk “glory.”

[21:25]  ³⁶ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

[21:25]  ³⁷ tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

[21:25]  ³⁸ tn The clause has virtually the force of a parenthetical comment.

[21:26]  ³⁹ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

[21:26]  ⁴⁰ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:27]  ⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ⁴² tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ⁴³ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ⁴⁴ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ⁴⁵ tn Grk “those who are written”; the word “names” is implied.

[22:3]  ⁴⁶ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁴⁷ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ⁴⁸ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ⁴⁹ tn See the note on the word “servants” in 1:1.

[22:3]  ⁵⁰ tn Or “will serve.”

[22:11]  ⁵¹ tn Grk “must do evil still.”

[22:11]  ⁵² tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ⁵³ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[22:12]  ⁵⁴ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

[22:13]  ⁵⁵ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:14]  ⁵⁶ tn Grk “so that there will be to them authority over the tree of life.”

[22:15]  ⁵⁷ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁵⁸ tn Or “lying,” “deceit.”