Efesus 3:5

3:5 Now this secret ¹  was not disclosed to people ²  in former ³  generations as it has now been revealed to his holy apostles and prophets by ⁴  the Spirit,

Efesus 3:21

3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Mazmur 41:13

41:13 The Lord God of Israel deserves praise ⁵ 

in the future and forevermore! ⁶ 

We agree! We agree! ⁷ 

Mazmur 106:48

106:48 The Lord God of Israel deserves praise, ⁸ 

in the future and forevermore. ⁹ 

Let all the people say, “We agree! ¹⁰  Praise the Lord!” ¹¹ 

Yesaya 60:15

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ¹²  a permanent source of pride

and joy to coming generations.

Yesaya 60:1

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ¹³  of the Lord shines on you!

Titus 1:1

Salutation

1:1 From Paul, ¹⁴  a slave ¹⁵  of God and apostle of Jesus Christ, to further the faith ¹⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[3:5]  ¹ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ² tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ³ tn Grk “other.”

[3:5]  ⁴ tn Or “in.”

[41:13]  ⁵ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ⁶ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ⁷ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[106:48]  ⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ⁹ tn Heb “from everlasting to everlasting.”

[106:48]  ¹⁰ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ¹¹ sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).

[60:15]  ¹² tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[60:1]  ¹³ tn Or “glory” (so most English versions).

[1:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”