Isaiah 63:12

63:12 the one who made his majestic power available to Moses, ¹ 

who divided the water before them,

gaining for himself a lasting reputation, ² 

Numbers 14:21

14:21 But truly, as I live, ³  all the earth will be filled with the glory of the Lord.

Numbers 14:2

14:2 And all the Israelites murmured ⁴  against Moses and Aaron, and the whole congregation said to them, “If only we had died ⁵  in the land of Egypt, or if only we had perished ⁶  in this wilderness!

Numbers 7:23

7:23 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar.

Numbers 7:1

The Leader’s Offerings

7:1 ⁷ When Moses had completed setting up the tabernacle, ⁸  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Numbers 29:13

29:13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish.

Nehemiah 9:5

9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“May you be blessed, O LORD our God, from age to age. ⁹  May your glorious name ¹⁰  be blessed; may it be lifted up above all blessing and praise.

Luke 2:14

2:14 “Glory ¹¹  to God in the highest,

and on earth peace among people ¹²  with whom he is pleased!” ¹³ 

Ephesians 1:6

1:6 to the praise of the glory of his grace ¹⁴  that he has freely bestowed on us in his dearly loved Son. ¹⁵ 

Ephesians 1:12

1:12 so that we, who were the first to set our hope ¹⁶  on Christ, ¹⁷  would be to the praise of his glory.

[63:12]  ¹ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ² tn Heb “making for himself a lasting name.”

[14:21]  ³ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[14:2]  ⁴ tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

[14:2]  ⁵ tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

[14:2]  ⁶ tn Heb “died.”

[7:1]  ⁷ sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

[7:1]  ⁸ tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

[9:5]  ⁹ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ¹⁰ tn Heb “the name of your glory.”

[2:14]  ¹¹ sn Glory here refers to giving honor to God.

[2:14]  ¹² tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹³ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[1:6]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “who had already hoped.”

[1:12]  ¹⁷ tn Or “the Messiah.”