Matius 6:10

6:10 may your kingdom come, ¹ 

may your will be done on earth as it is in heaven.

Keluaran 15:18

15:18 The Lord will reign forever and ever!

Keluaran 15:1

The Song of Triumph

15:1 ² Then Moses and the Israelites sang ³  this song to the Lord. They said, ⁴ 

“I will sing ⁵  to the Lord, for he has triumphed gloriously, ⁶ 

the horse and its rider ⁷  he has thrown into the sea.

Keluaran 29:11

29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting

Mazmur 10:16

10:16 The Lord rules forever! ⁸ 

The nations are driven out of his land. ⁹ 

Mazmur 47:2

47:2 For the sovereign Lord ¹⁰  is awe-inspiring; ¹¹ 

he is the great king who rules the whole earth! ¹² 

Mazmur 47:7

47:7 For God is king of the whole earth!

Sing a well-written song! ¹³ 

Mazmur 145:10-13

145:10 All he has made will give thanks to the Lord.

Your loyal followers will praise you.

145:11 They will proclaim the splendor of your kingdom;

they will tell about your power,

145:12 so that mankind ¹⁴  might acknowledge your mighty acts,

and the majestic splendor of your kingdom.

145:13 Your kingdom is an eternal kingdom, ¹⁵ 

and your dominion endures through all generations.

Daniel 4:25

4:25 You will be driven ¹⁶  from human society, ¹⁷  and you will live ¹⁸  with the wild animals. You will be fed ¹⁹  grass like oxen, ²⁰  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ²¹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 4:34-35

4:34 But at the end of the appointed time ²²  I, Nebuchadnezzar, looked up ²³  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. ²⁴ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ²⁵  his hand

and says to him, ‘What have you done?’

Daniel 7:18

7:18 The holy ones ²⁶  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 7:1

Daniel has a Vision of Four Animals Coming up from the Sea

7:1 In the first ²⁷  year of King Belshazzar of Babylon, Daniel had ²⁸  a dream filled with visions ²⁹  while he was lying on his bed. Then he wrote down the dream in summary fashion. ³⁰ 

Titus 1:1

Salutation

1:1 From Paul, ³¹  a slave ³²  of God and apostle of Jesus Christ, to further the faith ³³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

Wahyu 5:13

5:13 Then ³⁴  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ³⁵ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ³⁶  forever and ever!”

Wahyu 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

[6:10]  ¹ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[15:1]  ² sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ³ tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ⁴ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁵ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ⁶ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ⁷ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[10:16]  ⁸ tn Heb “the Lord is king forever and ever.”

[10:16]  ⁹ tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”

[10:16]  sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).

[47:2]  ¹⁰ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

[47:2]  ¹¹ tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

[47:2]  ¹² tn Heb “a great king over all the earth.”

[47:7]  ¹³ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.

[145:12]  ¹⁴ tn Heb “the sons of man.”

[145:13]  ¹⁵ tn Heb “a kingdom of all ages.”

[4:25]  ¹⁶ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ¹⁷ tn Aram “from mankind.” So also in v. 32.

[4:25]  ¹⁸ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ¹⁹ tn Or perhaps “be made to eat.”

[4:25]  ²⁰ 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.

[4:25]  ²¹ tn Aram “until.”

[4:34]  ²² tn Aram “days.”

[4:34]  ²³ tn Aram “lifted up my eyes.”

[4:35]  ²⁴ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ²⁵ tn Aram “strikes against.”

[7:18]  ²⁶ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:1]  ²⁷ sn The first year of Belshazzar’s reign would have been ca. 553 B.C. Daniel would have been approximately 67 years old at the time of this vision.

[7:1]  ²⁸ tn Aram “saw.”

[7:1]  ²⁹ tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.

[7:1]  ³⁰ tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”

[1:1]  ³¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:13]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ³⁵ tn Grk “saying.”

[5:13]  ³⁶ tn Or “dominion.”