2 Thessalonians 1:12

1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to ¹  the grace of our God and the Lord Jesus Christ.

Numbers 23:23

23:23 For there is no spell against ²  Jacob,

nor is there any divination against Israel.

At this time ³  it must be said ⁴  of Jacob

and of Israel, ‘Look at ⁵  what God has done!’

Psalms 89:7

89:7 a God who is honored ⁶  in the great angelic assembly, ⁷ 

and more awesome than ⁸  all who surround him?

Isaiah 43:21

43:21 the people whom I formed for myself,

so they might praise me.” ⁹ 

Isaiah 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ¹⁰ 

shout out, you subterranean regions ¹¹  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ¹² 

For the Lord protects ¹³  Jacob;

he reveals his splendor through Israel. ¹⁴ 

Isaiah 49:3

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ¹⁵ 

Isaiah 60:21

60:21 All of your people will be godly; ¹⁶ 

they will possess the land permanently.

I will plant them like a shoot;

they will be the product of my labor,

through whom I reveal my splendor. ¹⁷ 

Jeremiah 33:9

33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ ¹⁸ 

Matthew 25:31

The Judgment

25:31 “When ¹⁹  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

John 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ²⁰  but to God’s glory, ²¹  so that the Son of God may be glorified through it.” ²² 

John 17:10

17:10 Everything ²³  I have belongs to you, ²⁴  and everything you have belongs to me, ²⁵  and I have been glorified by them. ²⁶ 

Galatians 1:24

1:24 So ²⁷  they glorified God because of me. ²⁸ 

Ephesians 1:6

1:6 to the praise of the glory of his grace ²⁹  that he has freely bestowed on us in his dearly loved Son. ³⁰ 

Ephesians 1:12

1:12 so that we, who were the first to set our hope ³¹  on Christ, ³²  would be to the praise of his glory.

Ephesians 1:14

1:14 who is the down payment ³³  of our inheritance, until the redemption of God’s own possession, ³⁴  to the praise of his glory.

Ephesians 1:18

1:18 – since the eyes of your ³⁵  heart have been enlightened ³⁶  – so that you may know what is the hope of his calling, ³⁷  what is the wealth of his glorious ³⁸  inheritance in the saints,

Ephesians 2:7

2:7 to demonstrate in the coming ages ³⁹  the surpassing wealth of his grace in kindness toward ⁴⁰  us in Christ Jesus.

Ephesians 3:10

3:10 The purpose of this enlightenment is that ⁴¹  through the church the multifaceted wisdom ⁴²  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Ephesians 3:16

3:16 I pray that ⁴³  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁴⁴  for the sake of you Gentiles –

Ephesians 2:9

2:9 it is not from ⁴⁵  works, so that no one can boast. ⁴⁶ 

Revelation 7:11-12

7:11 And all the angels stood ⁴⁷  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ⁴⁸  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

[1:12]  ¹ tn Or “by means of.”

[23:23]  ² tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ³ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ⁴ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ⁵ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[89:7]  ⁶ tn Heb “feared.”

[89:7]  ⁷ tn Heb “in the great assembly of the holy ones.”

[89:7]  ⁸ tn Or perhaps “feared by.”

[43:21]  ⁹ tn Heb “[so] they might declare my praise.”

[44:23]  ¹⁰ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ¹¹ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ¹² tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ¹³ tn Heb “redeems.” See the note at 41:14.

[44:23]  ¹⁴ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[49:3]  ¹⁵ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

[60:21]  ¹⁶ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ¹⁷ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[33:9]  ¹⁸ tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.

[25:31]  ¹⁹ tn Here δέ (de) has not been translated.

[11:4]  ²⁰ tn Grk “This sickness is not to death.”

[11:4]  ²¹ tn Or “to God’s praise.”

[11:4]  ²² sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[17:10]  ²³ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ²⁴ tn Or “Everything I have is yours.”

[17:10]  ²⁵ tn Or “everything you have is mine.”

[17:10]  ²⁶ tn Or “I have been honored among them.”

[1:24]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ²⁸ tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[1:6]  ²⁹ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ³⁰ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:12]  ³¹ tn Or “who had already hoped.”

[1:12]  ³² tn Or “the Messiah.”

[1:14]  ³³ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ³⁴ tn Grk “the possession.”

[1:18]  ³⁵ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  ³⁶ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ³⁷ tn Or “the hope to which he has called you.”

[1:18]  ³⁸ tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”

[2:7]  ³⁹ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁴⁰ tn Or “upon.”

[3:10]  ⁴¹ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ⁴² tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:16]  ⁴³ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.

[3:1]  ⁴⁴ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[2:9]  ⁴⁵ tn Or “not as a result of.”

[2:9]  ⁴⁶ tn Grk “lest anyone should boast.”

[7:11]  ⁴⁷ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁴⁸ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”