Imamat 10:3
Konteks10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 1 and in the presence of all the people I will be honored.’” 2 So Aaron kept silent.
Yesaya 5:16
Konteks5:16 The Lord who commands armies will be exalted 3 when he punishes, 4
the sovereign God’s authority will be recognized when he judges. 5
Matius 6:9
Konteks6:9 So pray this way: 6
Our Father 7 in heaven, may your name be honored, 8
Lukas 11:2
Konteks11:2 So he said to them, “When you pray, 9 say:
Father, 10 may your name be honored; 11
may your kingdom come. 12
[10:3] 1 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the
[10:3] 2 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the
[5:16] 3 tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”
[5:16] 4 tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.
[5:16] 5 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.
[5:16] sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands.
[6:9] 6 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] 7 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] 8 tn Grk “hallowed be your name.”
[11:2] 9 sn When you pray. 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.
[11:2] 10 tc Most
[11:2] 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.
[11:2] 11 tn Grk “hallowed be your name.”
[11:2] 12 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.