Judges 13:22-23
Context13:22 Manoah said to his wife, “We will certainly die, because we have seen a supernatural being!” 1 13:23 But his wife said to him, “If the Lord wanted to kill us, he would not have accepted the burnt offering and the grain offering from us. 2 He would not have shown us all these things, or have spoken to us like this just now.”
Genesis 16:13
Context16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 3 for she said, “Here I have seen one who sees me!” 4
Genesis 32:30
Context32:30 So Jacob named the place Peniel, 5 explaining, 6 “Certainly 7 I have seen God face to face 8 and have survived.” 9
Exodus 33:20
Context33:20 But he added, “You cannot see my face, for no one can 10 see me and live.” 11
Deuteronomy 5:5
Context5:5 (I was standing between the Lord and you at that time to reveal to you the message 12 of the Lord, because you were afraid of the fire and would not go up the mountain.) He said:
Deuteronomy 5:24
Context5:24 You said, “The Lord our God has shown us his great glory 13 and we have heard him speak from the middle of the fire. It is now clear to us 14 that God can speak to human beings and they can keep on living.
Deuteronomy 5:26
Context5:26 Who is there from the entire human race 15 who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?
Isaiah 6:5-8
Context6:5 I said, “Too bad for me! I am destroyed, 16 for my lips are contaminated by sin, 17 and I live among people whose lips are contaminated by sin. 18 My eyes have seen the king, the Lord who commands armies.” 19 6:6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs. 6:7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.” 20 6:8 I heard the voice of the sovereign master say, “Whom will I send? Who will go on our behalf?” 21 I answered, “Here I am, send me!”
John 1:18
Context1:18 No one has ever seen God. The only one, 22 himself God, who is in closest fellowship with 23 the Father, has made God 24 known. 25
John 12:41
Context12:41 Isaiah said these things because he saw Christ’s 26 glory, and spoke about him.
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[13:22] 1 tn Or “seen God.” Some take the Hebrew term אֱלֹהִים (’elohim) as the divine name (“God”) here, but this seems unlikely since v. 21 informs us that Manoah realized this was the
[16:13] 3 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
[16:13] 4 tn Heb “after one who sees me.”
[32:30] 4 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
[32:30] 5 tn The word “explaining” is supplied in the translation for stylistic reasons.
[32:30] 7 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
[32:30] 8 tn Heb “and my soul [= life] has been preserved.”
[33:20] 5 tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.
[33:20] 6 tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.
[5:5] 6 tn Or “word” (so KJV, NASB, NIV); NRSV “words.”
[5:24] 7 tn Heb “his glory and his greatness.”
[5:24] 8 tn Heb “this day we have seen.”
[5:26] 8 tn Heb “who is there of all flesh.”
[6:5] 9 tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”
[6:5] 10 tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.
[6:5] 11 tn Heb “and among a nation unclean of lips I live.”
[6:5] 12 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.
[6:7] 10 tn Or “ritually cleansed,” or “atoned for” (NIV).
[6:8] 11 tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.
[1:18] 12 tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the
[1:18] 13 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
[1:18] 14 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 15 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
[12:41] 13 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).