Yesaya 63:12

63:12 the one who made his majestic power available to Moses, ¹ 

who divided the water before them,

gaining for himself a lasting reputation, ² 

Bilangan 14:21

14:21 But truly, as I live, ³  all the earth will be filled with the glory of the Lord.

Bilangan 14:2

14:2 And all the Israelites murmured ⁴  against Moses and Aaron, and the whole congregation said to them, “If only we had died ⁵  in the land of Egypt, or if only we had perished ⁶  in this wilderness!

1 Samuel 7:1

7:1 Then the people ⁷  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:1

7:1 Then the people ⁸  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ⁹  at Aphek, while Israel camped at the spring that is in Jezreel.

Nehemia 9:5

9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“May you be blessed, O LORD our God, from age to age. ¹⁰  May your glorious name ¹¹  be blessed; may it be lifted up above all blessing and praise.

Lukas 2:14

2:14 “Glory ¹²  to God in the highest,

and on earth peace among people ¹³  with whom he is pleased!” ¹⁴ 

Efesus 1:6

1:6 to the praise of the glory of his grace ¹⁵  that he has freely bestowed on us in his dearly loved Son. ¹⁶ 

Efesus 1:12

1:12 so that we, who were the first to set our hope ¹⁷  on Christ, ¹⁸  would be to the praise of his glory.

[63:12]  ¹ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ² tn Heb “making for himself a lasting name.”

[14:21]  ³ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[14:2]  ⁴ tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

[14:2]  ⁵ tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

[14:2]  ⁶ tn Heb “died.”

[7:1]  ⁷ tn Heb “men.”

[7:1]  ⁸ tn Heb “men.”

[29:1]  ⁹ tn Heb “camps.”

[9:5]  ¹⁰ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ¹¹ tn Heb “the name of your glory.”

[2:14]  ¹² sn Glory here refers to giving honor to God.

[2:14]  ¹³ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁴ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[1:6]  ¹⁵ 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]  ¹⁶ 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.

[1:6]  sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

[1:12]  ¹⁷ tn Or “who had already hoped.”

[1:12]  ¹⁸ tn Or “the Messiah.”