Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹  and in the presence of all the people I will be honored.’” ²  So Aaron kept silent.

Leviticus 10:2

10:2 So fire went out from the presence of the Lord ³  and consumed them so that they died before the Lord.

Leviticus 7:26

7:26 And you must not eat any blood of the birds or the domesticated land animals in any of the places where you live. ⁴ 

Leviticus 7:1

The Guilt Offering

7:1 “‘This is the law of the guilt offering. It is most holy.

Leviticus 8:1

Ordination of the Priests

8:1 Then the Lord spoke to Moses: ⁵ 

Leviticus 8:1

Ordination of the Priests

8:1 Then the Lord spoke to Moses: ⁶ 

Leviticus 17:1

The Slaughter of Animals

17:1 The Lord spoke to Moses:

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. ⁷  May your glorious name ⁸  be blessed; may it be lifted up above all blessing and praise.

Psalms 72:18

72:18 The Lord God, the God of Israel, deserves praise! ⁹ 

He alone accomplishes amazing things! ¹⁰ 

Psalms 111:9

111:9 He delivered his people; ¹¹ 

he ordained that his covenant be observed forever. ¹² 

His name is holy and awesome.

Isaiah 6:3

6:3 They called out to one another, “Holy, holy, holy ¹³  is the Lord who commands armies! ¹⁴  His majestic splendor fills the entire earth!”

Isaiah 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ¹⁵ 

Ezekiel 36:23

36:23 I will magnify ¹⁶  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Ezekiel 38:23

38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’

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. ¹⁷ 

Zechariah 14:9

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ¹⁸ 

Malachi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ¹⁹  says the Lord who rules over all.

Luke 2:14

2:14 “Glory ²⁰  to God in the highest,

and on earth peace among people ²¹  with whom he is pleased!” ²² 

Luke 11:2

11:2 So he said to them, “When you pray, ²³  say:

Father, ²⁴  may your name be honored; ²⁵ 

may your kingdom come. ²⁶ 

Luke 11:1

Instructions on Prayer

11:1 Now ²⁷  Jesus ²⁸  was praying in a certain place. When ²⁹  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³⁰  taught ³¹  his disciples.”

Luke 6:16

6:16 Judas the son of James, and Judas Iscariot, ³²  who became a traitor.

Revelation 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ³³ 

Revelation 5:12

5:12 all of whom ³⁴  were singing ³⁵  in a loud voice:

“Worthy is the lamb who was killed ³⁶ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

[10:3]  ¹ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ² tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[10:2]  ³ tn See the note on 9:24a.

[7:26]  ⁴ tn Heb “and any blood you must not eat in any of your dwelling places, to the bird and to the animal.”

[8:1]  ⁵ sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.

[8:1]  ⁶ sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.

[9:5]  ⁷ 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]  ⁸ tn Heb “the name of your glory.”

[72:18]  ⁹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ¹⁰ tn Heb “[the] one who does amazing things by himself.”

[111:9]  ¹¹ tn Heb “redemption he sent for his people.”

[111:9]  ¹² tn Heb “he commanded forever his covenant.”

[6:3]  ¹³ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  ¹⁴ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[37:20]  ¹⁵ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[36:23]  ¹⁶ tn Or “sanctify,” Heb “make holy.”

[2:14]  ¹⁷ 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.”

[14:9]  ¹⁸ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[1:11]  ¹⁹ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[2:14]  ²⁰ sn Glory here refers to giving honor to God.

[2:14]  ²¹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ²² 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).

[11:2]  ²³ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ²⁴ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  ²⁵ tn Grk “hallowed be your name.”

[11:2]  ²⁶ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:1]  ²⁷ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ³⁰ sn John refers to John the Baptist.

[11:1]  ³¹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[6:16]  ³² sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[4:11]  ³³ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:12]  ³⁴ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ³⁵ tn Grk “saying.”

[5:12]  ³⁶ tn Or “slaughtered”; traditionally, “slain.”