1 Timotius 1:11

1:11 This ¹  accords with the glorious gospel of the blessed God ²  that was entrusted to me. ³ 

1 Timotius 1:17

1:17 Now to the eternal king, ⁴  immortal, invisible, the only ⁵  God, be honor and glory forever and ever! ⁶  Amen.

Mazmur 47:2

47:2 For the sovereign Lord ⁷  is awe-inspiring; ⁸ 

he is the great king who rules the whole earth! ⁹ 

Mazmur 83:18

83:18 Then they will know ¹⁰  that you alone are the Lord, ¹¹ 

the sovereign king ¹²  over all the earth.

Yeremia 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

Yeremia 46:18

46:18 I the King, whose name is the Lord who rules over all, ¹³  swear this:

I swear as surely as I live that ¹⁴  a conqueror is coming.

He will be as imposing as Mount Tabor is among the mountains,

as Mount Carmel is against the backdrop of the sea. ¹⁵ 

Daniel 2:44-47

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. ¹⁶  The dream is certain, and its interpretation is reliable.”

2:46 Then King Nebuchadnezzar bowed down with his face to the ground ¹⁷  and paid homage to Daniel. He gave orders to offer sacrifice and incense to him. 2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!”

Daniel 4:34

4:34 But at the end of the appointed time ¹⁸  I, Nebuchadnezzar, looked up ¹⁹  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.

Matius 6:13

6:13 And do not lead us into temptation, ²⁰  but deliver us from the evil one. ²¹ 

[1:11]  ¹ tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:11]  ² tn Grk “the gospel of the glory of the blessed God.”

[1:11]  ³ tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.

[1:17]  ⁴ tn Or more literally, “king of the ages.”

[1:17]  ⁵ tc Most later witnesses (א² D¹ H^c Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.

[1:17]  ⁶ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[47:2]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “a great king over all the earth.”

[83:18]  ¹⁰ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ¹¹ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ¹² tn Traditionally “the Most High.”

[46:18]  ¹³ tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.

[46:18]  ¹⁴ tn Heb “As I live, oracle of the King, whose….” The indirect quote has been chosen to create a smoother English sentence and avoid embedding a quote within a quote.

[46:18]  ¹⁵ tn Heb “Like Tabor among the mountains and like Carmel by the sea he will come.” The addition of “conqueror” and “imposing” are implicit from the context and from the metaphor. They have been supplied in the translation to give the reader some idea of the meaning of the verse.

[46:18]  sn Most of the commentaries point out that neither Tabor nor Carmel are all that tall in terms of sheer height. Mount Tabor, on the east end of the Jezreel Valley, is only about 1800 feet (540 m) tall. Mount Carmel, on the Mediterranean Coast, is only about 1700 feet (510 m) at its highest. However, all the commentators point out that the idea of imposing height and majesty are due to the fact that they are rugged mountains that stand out dominantly over their surroundings. The point of the simile is that Nebuchadnezzar and his army will stand out in power and might over all the surrounding kings and their armies.

[2:45]  ¹⁶ tn Aram “after this.”

[2:46]  ¹⁷ tn Aram “fell on his face.”

[4:34]  ¹⁸ tn Aram “days.”

[4:34]  ¹⁹ tn Aram “lifted up my eyes.”

[6:13]  ²⁰ 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]  ²¹ 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.