9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 2 (Higgaion. 3 Selah)
46:10 He says, 4 “Stop your striving and recognize 5 that I am God!
I will be exalted 6 over 7 the nations! I will be exalted over 8 the earth!”
4:34 But at the end of the appointed time 17 I, Nebuchadnezzar, looked up 18 toward heaven, and my sanity returned to me.
I extolled the Most High,
and I praised and glorified the one who lives forever.
For his authority is an everlasting authority,
and his kingdom extends from one generation to the next.
4:35 All the inhabitants of the earth are regarded as nothing. 19
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 20 his hand
and says to him, ‘What have you done?’
8:11 “And there will be no need at all 24 for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. 25
1 tc The LXX reads “that he is the
2 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
3 tn This is probably a technical musical term.
4 tn The words “he says” are supplied in the translation for clarification.
5 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
6 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
7 tn Or “among.”
8 tn Or “in.”
9 tn Heb “I will give them a heart to know me that I am the
10 tn Heb “with all their heart.”
11 tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
12 tn Aram “from mankind.” So also in v. 32.
13 tn Aram “your dwelling will be.” So also in v. 32.
14 tn Or perhaps “be made to eat.”
15 sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.
16 tn Aram “until.”
17 tn Aram “days.”
18 tn Aram “lifted up my eyes.”
19 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
20 tn Aram “strikes against.”
21 tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.
22 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
23 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
24 tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”
25 tn Grk “from the small to the great.”