John 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

John 11:40

11:40 Jesus responded, ⁵  “Didn’t I tell you that if you believe, you would see the glory of God?”

John 12:40-41

12:40 “He has blinded their eyes

and hardened their heart, ⁶ 

so that they would not see with their eyes

and understand with their heart, ⁷ 

and turn to me, ⁸  and I would heal them.” ⁹ 

12:41 Isaiah said these things because he saw Christ’s ¹⁰  glory, and spoke about him.

John 14:9

14:9 Jesus replied, ¹¹  “Have I been with you for so long, and you have not known ¹²  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Isaiah 40:5

40:5 The splendor ¹³  of the Lord will be revealed,

and all people ¹⁴  will see it at the same time.

For ¹⁵  the Lord has decreed it.” ¹⁶ 

Isaiah 53:2

53:2 He sprouted up like a twig before God, ¹⁷ 

like a root out of parched soil; ¹⁸ 

he had no stately form or majesty that might catch our attention, ¹⁹ 

no special appearance that we should want to follow him. ²⁰ 

Isaiah 60:1-2

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ²¹  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ²²  the nations,

but the Lord shines on you;

his splendor ²³  appears over you.

Matthew 17:1-5

The Transfiguration

17:1 Six days later ²⁴  Jesus took with him Peter, James, and John the brother of James, ²⁵  and led them privately up a high mountain. 17:2 And he was transfigured before them. ²⁶  His ²⁷  face shone like the sun, and his clothes became white as light. 17:3 Then Moses ²⁸  and Elijah ²⁹  also appeared before them, talking with him. 17:4 So ³⁰  Peter said ³¹  to Jesus, “Lord, it is good for us to be here. If you want, I will make ³²  three shelters ³³  – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a ³⁴  bright cloud ³⁵  overshadowed ³⁶  them, and a voice from the cloud said, ³⁷  “This is my one dear Son, ³⁸  in whom I take great delight. Listen to him!” ³⁹ 

Matthew 17:2

17:2 And he was transfigured before them. ⁴⁰  His ⁴¹  face shone like the sun, and his clothes became white as light.

Colossians 4:4-6

4:4 Pray that I may make it known as I should. ⁴²  4:5 Conduct yourselves ⁴³  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Hebrews 1:3

1:3 The Son is ⁴⁴  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁴⁵  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁴⁶ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁴⁷  in various portions ⁴⁸  and in various ways ⁴⁹  to our ancestors ⁵⁰  through the prophets,

Hebrews 2:4-7

2:4 while God confirmed their witness ⁵¹  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁵²  according to his will.

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ⁵³  about which we are speaking, ⁵⁴  under the control of angels. 2:6 Instead someone testified somewhere:

“What is man that you think of him ⁵⁵  or the son of man that you care for him?

2:7 You made him lower than the angels for a little while.

You crowned him with glory and honor. ⁵⁶ 

Hebrews 2:2

2:2 For if the message spoken through angels ⁵⁷  proved to be so firm that every violation ⁵⁸  or disobedience received its just penalty,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁵⁹  in various portions ⁶⁰  and in various ways ⁶¹  to our ancestors ⁶²  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁶³  in various portions ⁶⁴  and in various ways ⁶⁵  to our ancestors ⁶⁶  through the prophets,

Hebrews 1:1-2

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁶⁷  in various portions ⁶⁸  and in various ways ⁶⁹  to our ancestors ⁷⁰  through the prophets, 1:2 in these last days he has spoken to us in a son, ⁷¹  whom he appointed heir of all things, and through whom he created the world. ⁷² 

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[11:40]  ⁵ tn Grk “Jesus said to her.”

[12:40]  ⁶ tn Or “closed their mind.”

[12:40]  ⁷ tn Or “their mind.”

[12:40]  ⁸ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ⁹ sn A quotation from Isa 6:10.

[12:41]  ¹⁰ 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).

[14:9]  ¹¹ tn Grk “Jesus said to him.”

[14:9]  ¹² tn Or “recognized.”

[40:5]  ¹³ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ¹⁴ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ¹⁵ tn Or “indeed.”

[40:5]  ¹⁶ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[53:2]  ¹⁷ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ¹⁸ sn The metaphor in this verse suggests insignificance.

[53:2]  ¹⁹ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ²⁰ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[60:1]  ²¹ tn Or “glory” (so most English versions).

[60:2]  ²² tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ²³ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[17:1]  ²⁴ tn Grk “And after six days.”

[17:1]  ²⁵ tn Grk “John his brother” with “his” referring to James.

[17:2]  ²⁶ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ²⁷ tn Here καί (kai) has not been translated.

[17:3]  ²⁸ tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:3]  ²⁹ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[17:4]  ³⁰ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ³¹ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ³² tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ³³ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:5]  ³⁴ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ³⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ³⁶ tn Or “surrounded.”

[17:5]  ³⁷ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ³⁸ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ³⁹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[17:2]  ⁴⁰ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ⁴¹ tn Here καί (kai) has not been translated.

[4:4]  ⁴² tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ⁴³ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:3]  ⁴⁴ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ⁴⁵ tn Grk “by the word of his power.”

[1:3]  ⁴⁶ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:1]  ⁴⁷ tn Or “spoke formerly.”

[1:1]  ⁴⁸ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁴⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁵⁰ tn Grk “to the fathers.”

[2:4]  ⁵¹ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁵² tn Grk “and distributions of the Holy Spirit.”

[2:5]  ⁵³ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ⁵⁴ sn See the previous reference to the world in Heb 1:6.

[2:6]  ⁵⁵ tn Grk “remember him.”

[2:7]  ⁵⁶ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

[2:2]  ⁵⁷ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ⁵⁸ tn Grk “through angels became valid and every violation.”

[1:1]  ⁵⁹ tn Or “spoke formerly.”

[1:1]  ⁶⁰ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁶¹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁶² tn Grk “to the fathers.”

[1:1]  ⁶³ tn Or “spoke formerly.”

[1:1]  ⁶⁴ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁶⁵ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁶⁶ tn Grk “to the fathers.”

[1:1]  ⁶⁷ tn Or “spoke formerly.”

[1:1]  ⁶⁸ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁶⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁷⁰ tn Grk “to the fathers.”

[1:2]  ⁷¹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ⁷² tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.