Wahyu 4:9

4:9 And whenever the living creatures give glory, honor, ¹  and thanks to the one who sits on the throne, who lives forever and ever,

Daniel 2:23

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ²  requested from you.

For you have enabled me to understand the king’s dilemma.” ³ 

Daniel 6:10

6:10 When Daniel realized ⁴  that a written decree had been issued, he entered his home, where the windows ⁵  in his upper room opened toward Jerusalem. ⁶  Three ⁷  times daily he was ⁸  kneeling ⁹  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ¹⁰  “I praise ¹¹  you, Father, Lord ¹²  of heaven and earth, because ¹³  you have hidden these things from the wise ¹⁴  and intelligent, and revealed them to little children.

Lukas 10:21

10:21 On that same occasion ¹⁵  Jesus ¹⁶  rejoiced ¹⁷  in the Holy Spirit and said, “I praise ¹⁸  you, Father, Lord ¹⁹  of heaven and earth, because ²⁰  you have hidden these things from the wise ²¹  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²² 

Yohanes 11:41

11:41 So they took away ²³  the stone. Jesus looked upward ²⁴  and said, “Father, I thank you that you have listened to me. ²⁵ 

Yohanes 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ²⁶  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ²⁷ 

Kolose 2:14

2:14 He has destroyed ²⁸  what was against us, a certificate of indebtedness ²⁹  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Kolose 1:15

The Supremacy of Christ

1:15 ³⁰ He is the image of the invisible God, the firstborn ³¹  over all creation, ³² 

Kolose 1:1

Salutation

1:1 From Paul, ³³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ³⁴ 

[4:9]  ¹ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[2:23]  ² tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ³ tn Aram “the word of the king.”

[6:10]  ⁴ tn Aram “knew.”

[6:10]  ⁵ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ⁶ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ⁷ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ⁸ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ⁹ tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.

[11:25]  ¹⁰ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ¹¹ tn Or “thank.”

[11:25]  ¹² sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ¹³ tn Or “that.”

[11:25]  ¹⁴ sn See 1 Cor 1:26-31.

[10:21]  ¹⁵ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁷ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁸ tn Or “thank.”

[10:21]  ¹⁹ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ²⁰ tn Or “that.”

[10:21]  ²¹ sn See 1 Cor 1:26-31.

[10:21]  ²² tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[11:41]  ²³ tn Or “they removed.”

[11:41]  ²⁴ tn Grk “lifted up his eyes above.”

[11:41]  ²⁵ tn Or “that you have heard me.”

[11:2]  ²⁶ tn Or “perfume,” “ointment.”

[11:2]  ²⁷ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[2:14]  ²⁸ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ²⁹ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[1:15]  ³⁰ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ³¹ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ³² tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:1]  ³³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:12]  ³⁴ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).