Psalms 21:5

21:5 Your deliverance brings him great honor; ¹ 

you give him majestic splendor. ² 

Exodus 15:11

15:11 Who is like you, ³  O Lord, among the gods? ⁴ 

Who is like you? – majestic in holiness, fearful in praises, ⁵  working wonders?

Exodus 33:18-19

33:18 And Moses ⁶  said, “Show me your glory.” ⁷ 

33:19 And the Lord ⁸  said, “I will make all my goodness ⁹  pass before your face, and I will proclaim the Lord by name ¹⁰  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ¹¹ 

Isaiah 6:1-3

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ¹²  I saw the sovereign master ¹³  seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs ¹⁴  stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, ¹⁵  and they used the remaining two to fly. 6:3 They called out to one another, “Holy, holy, holy ¹⁶  is the Lord who commands armies! ¹⁷  His majestic splendor fills the entire earth!”

Malachi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ¹⁸  says the Lord who rules over all.

John 13:31-32

The Prediction of Peter’s Denial

13:31 When ¹⁹  Judas ²⁰  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ²¹  God will also glorify him in himself, and he will glorify him right away. ²² 

John 17:1-2

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²³  to heaven ²⁴  and said, “Father, the time ²⁵  has come. Glorify your Son, so that your ²⁶  Son may glorify you – 17:2 just as you have given him authority over all humanity, ²⁷  so that he may give eternal life to everyone you have given him. ²⁸ 

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Ephesians 1:6

1:6 to the praise of the glory of his grace ²⁹  that he has freely bestowed on us in his dearly loved Son. ³⁰ 

Ephesians 1:12

1:12 so that we, who were the first to set our hope ³¹  on Christ, ³²  would be to the praise of his glory.

Revelation 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ³³ 

Revelation 5:12-14

5:12 all of whom ³⁴  were singing ³⁵  in a loud voice:

“Worthy is the lamb who was killed ³⁶ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ³⁷  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ³⁸ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ³⁹  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁴⁰  and worshiped.

Revelation 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Revelation 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

[21:5]  ¹ tn Or “great glory.”

[21:5]  ² tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

[15:11]  ³ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ⁴ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ⁵ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[33:18]  ⁶ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ⁷ sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.

[33:19]  ⁸ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ⁹ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ¹⁰ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ¹¹ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[6:1]  ¹² sn That is, approximately 740 b.c.

[6:1]  ¹³ tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[6:2]  ¹⁴ tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.

[6:2]  ¹⁵ sn Some understand “feet” here as a euphemistic reference to the genitals.

[6:3]  ¹⁶ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  ¹⁷ 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.

[1:11]  ¹⁸ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[13:31]  ¹⁹ tn Grk “Then when.”

[13:31]  ²⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ²¹ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ²² tn Or “immediately.”

[17:1]  ²³ tn Grk “he raised his eyes” (an idiom).

[17:1]  ²⁴ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²⁵ tn Grk “the hour.”

[17:1]  ²⁶ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:2]  ²⁷ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁸ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[1:6]  ²⁹ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ³⁰ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:12]  ³¹ tn Or “who had already hoped.”

[1:12]  ³² tn Or “the Messiah.”

[4:11]  ³³ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:12]  ³⁴ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ³⁵ tn Grk “saying.”

[5:12]  ³⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ³⁸ tn Grk “saying.”

[5:13]  ³⁹ tn Or “dominion.”

[5:14]  ⁴⁰ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”