Romans 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Romans 3:23

3:23 for all have sinned and fall short of the glory of God.

Romans 8:17-18

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹  – if indeed we suffer with him so we may also be glorified with him.

8:18 For I consider that our present sufferings cannot even be compared ²  to the glory that will be revealed to us.

Exodus 33:18-20

33:18 And Moses ³  said, “Show me your glory.” ⁴ 

33:19 And the Lord ⁵  said, “I will make all my goodness ⁶  pass before your face, and I will proclaim the Lord by name ⁷  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ⁸  33:20 But he added, “You cannot see my face, for no one can ⁹  see me and live.” ¹⁰ 

Psalms 73:24

73:24 You guide ¹¹  me by your wise advice,

and then you will lead me to a position of honor. ¹² 

Matthew 25:21

25:21 His master answered, ¹³  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’

John 5:24

5:24 “I tell you the solemn truth, ¹⁴  the one who hears ¹⁵  my message ¹⁶  and believes the one who sent me has eternal life and will not be condemned, ¹⁷  but has crossed over from death to life.

John 5:2

5:2 Now there is ¹⁸  in Jerusalem by the Sheep Gate ¹⁹  a pool called Bethzatha ²⁰  in Aramaic, ²¹  which has five covered walkways. ²² 

Colossians 3:18

Exhortation to Households

3:18 Wives, submit to your ²³  husbands, as is fitting in the Lord.

Colossians 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Revelation 3:21

3:21 I will grant the one ²⁴  who conquers ²⁵  permission ²⁶  to sit with me on my throne, just as I too conquered ²⁷  and sat down with my Father on his throne.

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ²⁸  of God is among human beings. ²⁹  He ³⁰  will live among them, and they will be his people, and God himself will be with them. ³¹ 

Revelation 21:11

21:11 The city possesses ³²  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ³³ 

Revelation 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Revelation 22:4-5

22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

[8:17]  ¹ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:18]  ² tn Grk “are not worthy [to be compared].”

[33:18]  ³ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ⁴ 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]  ⁵ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ⁶ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ⁷ 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]  ⁸ 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.

[33:20]  ⁹ 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]  ¹⁰ 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.

[73:24]  ¹¹ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ¹² tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[25:21]  ¹³ tn Grk “His master said to him.”

[5:24]  ¹⁴ tn Grk “Truly, truly, I say to you.”

[5:24]  ¹⁵ tn Or “obeys.”

[5:24]  ¹⁶ tn Or “word.”

[5:24]  ¹⁷ tn Grk “and does not come into judgment.”

[5:2]  ¹⁸ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ¹⁹ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ²⁰ tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  ²¹ tn Grk “in Hebrew.”

[5:2]  ²² tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[3:18]  ²³ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[3:21]  ²⁴ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ²⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ²⁶ tn Grk “I will give [grant] to him.”

[3:21]  ²⁷ tn Or “have been victorious”; traditionally, “have overcome.”

[21:3]  ²⁸ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[21:11]  ³² tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ³³ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”