2 Tawarikh 6:33

6:33 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. ¹  Then all the nations of the earth will acknowledge your reputation, ²  obey ³  you like your people Israel do, and recognize that this temple I built belongs to you. ⁴ 

Mazmur 21:13

21:13 Rise up, O Lord, in strength! ⁵ 

We will sing and praise ⁶  your power!

Mazmur 72:19

72:19 His glorious name deserves praise ⁷  forevermore!

May his majestic splendor ⁸  fill the whole earth!

We agree! We agree! ⁹ 

Matius 6:9

6:9 So pray this way: ¹⁰ 

Our Father ¹¹  in heaven, may your name be honored, ¹² 

Matius 6:13

6:13 And do not lead us into temptation, ¹³  but deliver us from the evil one. ¹⁴ 

Yohanes 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ¹⁵  “I have glorified it, ¹⁶  and I will glorify it ¹⁷  again.”

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁸  to heaven ¹⁹  and said, “Father, the time ²⁰  has come. Glorify your Son, so that your ²¹  Son may glorify you –

Filipi 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²²  any affection or mercy, ²³ 

Pengkhotbah 4:11

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

[6:33]  ¹ tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”

[6:33]  ² tn Heb “name.” See the note on “reputation” in v. 32.

[6:33]  ³ tn Heb “fear.”

[6:33]  ⁴ tn Heb “that your name is called over this house which I built.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28.

[21:13]  ⁵ tn Heb “in your strength,” but English idiom does not require the pronoun.

[21:13]  sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.

[21:13]  ⁶ tn Heb “sing praise.”

[72:19]  ⁷ tn Heb “[be] blessed.”

[72:19]  ⁸ tn Or “glory.”

[72:19]  ⁹ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[6:9]  ¹⁰ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ¹¹ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ¹² tn Grk “hallowed be your name.”

[6:13]  ¹³ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ¹⁴ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[12:28]  ¹⁵ tn Or “from the sky” (see note on 1:32).

[12:28]  ¹⁶ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ¹⁷ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[17:1]  ¹⁸ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹⁹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²⁰ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ²¹ 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.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[2:1]  ²² tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²³ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.