Daniel 4:30

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ¹  by my own mighty strength ²  and for my majestic honor?”

Daniel 4:34-35

4:34 But at the end of the appointed time ³  I, Nebuchadnezzar, looked up ⁴  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. ⁵ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ⁶  his hand

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

Matius 6:13

6:13 And do not lead us into temptation, ⁷  but deliver us from the evil one. ⁸ 

Matius 6:1

Pure-hearted Giving

6:1 “Be ⁹  careful not to display your righteousness merely to be seen by people. ¹⁰  Otherwise you have no reward with your Father in heaven.

Titus 1:1

Salutation

1:1 From Paul, ¹¹  a slave ¹²  of God and apostle of Jesus Christ, to further the faith ¹³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:15-16

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. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Yudas 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Wahyu 4:10-11

4:10 the twenty-four elders throw themselves to the ground ¹⁴  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ¹⁵  before his ¹⁶  throne, saying:

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!” ¹⁷ 

Wahyu 5:12

5:12 all of whom ¹⁸  were singing ¹⁹  in a loud voice:

“Worthy is the lamb who was killed ²⁰ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 7:9-12

7:9 After these things I looked, and here was ²¹  an enormous crowd that no one could count, made up of persons from every nation, tribe, ²²  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ²³ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ²⁴  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ²⁵  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

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,

[4:30]  ¹ tn Aram “house.”

[4:30]  ² tn Aram “by the might of my strength.”

[4:34]  ³ tn Aram “days.”

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

[4:35]  ⁵ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ⁶ tn Aram “strikes against.”

[6:13]  ⁷ 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]  ⁸ 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.

[6:1]  ⁹ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ¹⁰ tn Grk “before people in order to be seen by them.”

[1:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[4:10]  ¹⁴ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ¹⁵ sn See the note on the word crown in Rev 3:11.

[4:10]  ¹⁶ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “saying.”

[5:12]  ²⁰ tn Or “slaughtered”; traditionally, “slain.”

[7:9]  ²¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ²² tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ²³ tn The dative here has been translated as a dative of possession.

[7:11]  ²⁴ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ²⁵ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”