Psalms 17:15

17:15 As for me, because I am innocent I will see your face; ¹ 

when I awake you will reveal yourself to me. ² 

Psalms 36:8

36:8 They are filled with food from your house,

and you allow them to drink from the river of your delicacies.

Psalms 63:5

63:5 As if with choice meat ³  you satisfy my soul. ⁴ 

My mouth joyfully praises you, ⁵ 

Jeremiah 31:12-14

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ⁶  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

31:13 The Lord says, ⁷  “At that time young women will dance and be glad.

Young men and old men will rejoice. ⁸ 

I will turn their grief into gladness.

I will give them comfort and joy in place of their sorrow.

31:14 I will provide the priests with abundant provisions. ⁹ 

My people will be filled to the full with the good things I provide.”

Jeremiah 31:25

31:25 I will fully satisfy the needs of those who are weary

and fully refresh the souls of those who are faint. ¹⁰ 

Revelation 7:16-17

7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ¹¹  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ¹² 

Revelation 21:3-4

21:3 And I heard a loud voice from the throne saying: “Look! The residence ¹³  of God is among human beings. ¹⁴  He ¹⁵  will live among them, and they will be his people, and God himself will be with them. ¹⁶  21:4 He ¹⁷  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ¹⁸ 

[17:15]  ¹ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ² tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[63:5]  ³ tn Heb “like fat and fatness.”

[63:5]  ⁴ tn Or “me.”

[63:5]  ⁵ tn Heb “and [with] lips of joy my mouth praises.”

[31:12]  ⁶ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[31:13]  ⁷ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

[31:13]  ⁸ tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.

[31:14]  ⁹ tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

[31:25]  ¹⁰ tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).

[7:16]  ¹¹ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ¹² sn An allusion to Isa 25:8.

[21:3]  ¹³ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ¹⁴ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ¹⁵ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ¹⁶ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:4]  ¹⁷ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ¹⁸ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”