1 Tawarikh 29:11

29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign ¹  over all the sky and earth! You have dominion and exalt yourself as the ruler ²  of all.

Yesaya 12:4

12:4 At that time ³  you will say:

“Praise the Lord!

Ask him for help! ⁴ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ⁵ 

Yesaya 33:5

33:5 The Lord is exalted, ⁶ 

indeed, ⁷  he lives in heaven; ⁸ 

he fills Zion with justice and fairness.

Matius 6:13

6:13 And do not lead us into temptation, ⁹  but deliver us from the evil one. ¹⁰ 

[29:11]  ¹ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

[29:11]  ² tn Heb “head.”

[12:4]  ³ tn Or “in that day” (KJV).

[12:4]  ⁴ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ⁵ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[33:5]  ⁶ tn Or “elevated”; NCV, NLT “is very great.”

[33:5]  ⁷ tn Or “for” (KJV, NASB, NIV).

[33:5]  ⁸ tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”

[6:13]  ⁹ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ¹⁰ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.