1 Kings 8:43

8:43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. ¹  Then all the nations of the earth will acknowledge your reputation, ²  obey ³  you like your people Israel do, and recognize that this temple I built belongs to you. ⁴ 

1 Kings 8:1

Solomon Moves the Ark into the Temple

8:1 ⁵ Then Solomon convened in Jerusalem ⁶  Israel’s elders, all the leaders of the Israelite tribes and families, so they could witness the transferal of the ark of the Lord’s covenant from the city of David (that is, Zion). ⁷ 

1 Kings 1:9

1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, ⁸  as well as all the men of Judah, the king’s servants.

Psalms 9:10

9:10 Your loyal followers trust in you, ⁹ 

for you, Lord, do not abandon those who seek your help. ¹⁰ 

Proverbs 2:5

2:5 then you will understand ¹¹  how to fear the Lord, ¹² 

and you will discover ¹³  knowledge ¹⁴  about God. ¹⁵ 

Jeremiah 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹⁶  For all of them, from the least important to the most important, will know me,” ¹⁷  says the Lord. “For ¹⁸  I will forgive their sin and will no longer call to mind the wrong they have done.”

Habakkuk 2:14

2:14 For recognition of the Lord’s sovereign majesty will fill the earth

just as the waters fill up the sea. ¹⁹ 

Matthew 11:27

11:27 All things have been handed over to me by my Father. ²⁰  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ²¹  to reveal him.

John 17:3

17:3 Now this ²²  is eternal life ²³  – that they know you, the only true God, and Jesus Christ, ²⁴  whom you sent.

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁵  to heaven ²⁶  and said, “Father, the time ²⁷  has come. Glorify your Son, so that your ²⁸  Son may glorify you –

Colossians 1:1-2

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³⁰  brothers and sisters ³¹  in Christ, at Colossae. Grace and peace to you ³²  from God our Father! ³³ 

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Ephesians 1:17

1:17 I pray that ³⁴  the God of our Lord Jesus Christ, the Father of glory, ³⁵  may give you spiritual wisdom and revelation ³⁶  in your growing knowledge of him, ³⁷ 

Ephesians 1:2

1:2 Grace and peace to you ³⁸  from God our Father and the Lord Jesus Christ!

Ephesians 2:20

2:20 because you have been built ³⁹  on the foundation of the apostles and prophets, ⁴⁰  with Christ Jesus himself as ⁴¹  the cornerstone. ⁴² 

Ephesians 2:1

New Life Individually

2:1 And although you were ⁴³  dead ⁴⁴  in your transgressions and sins,

Ephesians 2:3-4

2:3 among whom ⁴⁵  all of us ⁴⁶  also ⁴⁷  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath ⁴⁸  even as the rest… ⁴⁹ 

2:4 But God, being rich in mercy, because of his great love with which he loved us,

Ephesians 5:20

5:20 always giving thanks to God the Father for each other ⁵⁰  in the name of our Lord Jesus Christ,

[8:43]  ¹ tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”

[8:43]  ² tn Heb “your name.” See the note on the word “reputation” in v. 41.

[8:43]  ³ tn Heb “fear.”

[8:43]  ⁴ tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.

[8:1]  ⁵ tc The Old Greek translation includes the following words at the beginning of ch. 8: “It so happened that when Solomon finished building the Lord’s temple and his own house, after twenty years.”

[8:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁷ tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the Lord from the city of David (it is Zion).”

[1:9]  ⁸ tc The ancient Greek version omits this appositional phrase.

[9:10]  ⁹ tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.

[9:10]  ¹⁰ tn Heb “the ones who seek you.”

[2:5]  ¹¹ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ¹² tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ¹³ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ¹⁴ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ¹⁵ tn Heb “knowledge of God.” The noun is an objective genitive.

[31:34]  ¹⁶ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  ¹⁷ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ¹⁸ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[2:14]  ¹⁹ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

[11:27]  ²⁰ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ²¹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[17:3]  ²² 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.

[17:3]  ²³ 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.

[17:3]  ²⁴ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:1]  ²⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  ²⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²⁷ tn Grk “the hour.”

[17:1]  ²⁸ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³² tn Or “Grace to you and peace.”

[1:2]  ³³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:17]  ³⁴ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ³⁵ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ³⁶ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ³⁷ tn Grk “in the knowledge of him.”

[1:2]  ³⁸ tn Grk “Grace to you and peace.”

[2:20]  ³⁹ tn Grk “having been built.”

[2:20]  ⁴⁰ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ⁴¹ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ⁴² tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:1]  ⁴³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:3]  ⁴⁵ sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  ⁴⁶ tn Grk “we all.”

[2:3]  ⁴⁷ tn Or “even.”

[2:3]  ⁴⁸ sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  ⁴⁹ sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

[5:20]  ⁵⁰ tn Grk “for all.” The form “all” can be either neuter or masculine.