Discovery BoxMatthew 28:3
Context28:3 His 1 appearance was like lightning, and his clothes were white as snow.
Exodus 34:29-35
Context34:29 2 Now when Moses came down 3 from Mount Sinai with 4 the two tablets of the testimony in his hand 5 – when he came down 6 from the mountain, Moses 7 did not know that the skin of his face shone 8 while he talked with him. 34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; 9 and they were afraid to approach him. 34:31 But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them. 34:32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai. 34:33 When Moses finished 10 speaking 11 with them, he would 12 put a veil on his face. 34:34 But when Moses went in 13 before the Lord to speak with him, he would remove the veil until he came out. 14 Then he would come out and tell the Israelites what he had been commanded. 15 34:35 When the Israelites would see 16 the face of Moses, that 17 the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. 18
John 1:14
Context1:14 Now 19 the Word became flesh 20 and took up residence 21 among us. We 22 saw his glory – the glory of the one and only, 23 full of grace and truth, who came from the Father.
John 17:24
Context17:24 “Father, I want those you have given me to be with me where I am, 24 so that they can see my glory that you gave me because you loved me before the creation of the world 25 .
Acts 26:13-15
Context26:13 about noon along the road, Your Majesty, 26 I saw a light from heaven, 27 brighter than the sun, shining everywhere around 28 me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, 29 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 30 by kicking against the goads.’ 31 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 32 ‘I am Jesus whom you are persecuting.
Revelation 1:13-17
Context1:13 and in the midst of the lampstands was one like a son of man. 33 He was dressed in a robe extending down to his feet and he wore a wide golden belt 34 around his chest. 1:14 His 35 head and hair were as white as wool, even as white as snow, 36 and his eyes were like a fiery 37 flame. 1:15 His feet were like polished bronze 38 refined 39 in a furnace, and his voice was like the roar 40 of many waters. 1:16 He held 41 seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His 42 face shone like the sun shining at full strength. 1:17 When 43 I saw him I fell down at his feet as though I were dead, but 44 he placed his right hand on me and said: “Do not be afraid! I am the first and the last,
Revelation 10:1
Context10:1 Then 45 I saw another powerful angel descending from heaven, wrapped 46 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 47
Revelation 19:12-13
Context19:12 His eyes are like a fiery 48 flame and there are many diadem crowns 49 on his head. He has 50 a name written 51 that no one knows except himself. 19:13 He is dressed in clothing dipped 52 in blood, and he is called 53 the Word of God.
Revelation 20:11
Context20:11 Then 54 I saw a large 55 white throne and the one who was seated on it; the earth and the heaven 56 fled 57 from his presence, and no place was found for them.
[28:3] 1 tn Here δέ (de) has not been translated.
[34:29] 2 sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the
[34:29] 3 tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).
[34:29] 4 tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.
[34:29] 5 tn Heb “in the hand of Moses.”
[34:29] 6 tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.
[34:29] 8 tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).
[34:30] 9 tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.
[34:33] 10 tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.
[34:33] 11 tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb “finished.”
[34:33] 12 tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.
[34:34] 13 tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”
[34:34] 14 tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.
[34:34] 15 tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.
[34:35] 16 tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”
[34:35] 17 tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.
[34:35] 18 tn Heb “with him”; the referent (the
[1:14] 19 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:14] 20 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
[1:14] 21 tn Grk “and tabernacled.”
[1:14] 22 tn Grk “and we saw.”
[1:14] 23 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[17:24] 24 tn Grk “the ones you have given me, I want these to be where I am with me.”
[17:24] 25 tn Grk “before the foundation of the world.”
[26:13] 27 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[26:13] 28 tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.
[26:14] 29 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
[26:14] 30 tn Grk “It is hard for you.”
[26:14] 31 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
[1:13] 33 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[1:13] 34 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
[1:14] 35 tn Here δέ (de) has not been translated.
[1:14] 36 tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.
[1:14] 37 tn The genitive noun πυρός (puros) has been translated as an attributive genitive.
[1:15] 38 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.
[1:15] 39 tn Or “that has been heated in a furnace until it glows.”
[1:15] 40 tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
[1:16] 41 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
[1:16] 42 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
[1:17] 43 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:17] 44 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
[10:1] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 47 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[19:12] 48 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 49 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 50 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[19:12] 51 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
[19:13] 52 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] 53 tn Grk “the name of him is called.”
[20:11] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 55 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 56 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
