Keluaran 6:2

6:2 God spoke ¹  to Moses and said to him, “I am the Lord. ² 

Ulangan 33:9

33:9 He said to his father and mother, “I have not seen him,” ³ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Nehemia 1:11

1:11 Please, ⁴  O Lord, listen attentively ⁵  to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect ⁶  to your name. Grant your servant success today and show compassion to me ⁷  in the presence of this man.”

Now ⁸  I was cupbearer for the king.

Mazmur 102:16

102:16 when the Lord rebuilds Zion,

and reveals his splendor,

Yesaya 59:19

59:19 In the west, people respect ⁹  the Lord’s reputation; ¹⁰ 

in the east they recognize his splendor. ¹¹ 

For he comes like a rushing ¹²  stream

driven on by wind sent from the Lord. ¹³ 

Matius 6:9

6:9 So pray this way: ¹⁴ 

Our Father ¹⁵  in heaven, may your name be honored, ¹⁶ 

[6:2]  ¹ tn Heb “And God spoke.”

[6:2]  ² sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[33:9]  ³ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[1:11]  ⁴ tn The interjection אָנָּא (’anna’) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).

[1:11]  ⁵ tn Heb “let your ear be attentive.”

[1:11]  ⁶ tn Heb “fear.”

[1:11]  ⁷ tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.

[1:11]  ⁸ tn The vav (ו) on וַאֲנִי (va’ani, “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.

[59:19]  ⁹ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹⁰ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ¹¹ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹² tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ¹³ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[6:9]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “hallowed be your name.”