Filipi 1:11

1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Mazmur 72:19

72:19 His glorious name deserves praise ¹  forevermore!

May his majestic splendor ²  fill the whole earth!

We agree! We agree! ³ 

Mazmur 115:1

Psalm 115 ⁴ 

115:1 Not to us, O Lord, not to us!

But to your name bring honor, ⁵ 

for the sake of your loyal love and faithfulness. ⁶ 

Matius 6:9

6:9 So pray this way: ⁷ 

Our Father ⁸  in heaven, may your name be honored, ⁹ 

Matius 6:13

6:13 And do not lead us into temptation, ¹⁰  but deliver us from the evil one. ¹¹ 

Roma 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Roma 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Galatia 1:5

1:5 to whom be glory forever and ever! Amen.

Efesus 3:21

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

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ¹²  for the sake of you Gentiles –

Titus 1:1

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of God and apostle of Jesus Christ, to further the faith ¹⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

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 1:6

1:6 and has appointed ¹⁶  us as a kingdom, ¹⁷  as priests ¹⁸  serving his God and Father – to him be the glory and the power for ever and ever! ¹⁹  Amen.

Wahyu 4:9-11

4:9 And whenever the living creatures give glory, honor, ²⁰  and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground ²¹  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²²  before his ²³  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!” ²⁴ 

Wahyu 5:12

5:12 all of whom ²⁵  were singing ²⁶  in a loud voice:

“Worthy is the lamb who was killed ²⁷ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 7:12

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 11:13

11:13 Just then ²⁸  a major earthquake took place and a tenth of the city collapsed; seven thousand people ²⁹  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 14:7

14:7 He declared ³⁰  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

[72:19]  ¹ tn Heb “[be] blessed.”

[72:19]  ² tn Or “glory.”

[72:19]  ³ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[115:1]  ⁴ sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.

[115:1]  ⁵ tn Or “give glory.”

[115:1]  ⁶ sn The psalmist asks the Lord to demonstrate his loyal love and faithfulness, not simply so Israel may benefit, but primarily so that the Lord will receive honor among the nations, who will recognize, contrary to their present view (see v. 2), that Israel’s God is committed to his people.

[6:9]  ⁷ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ⁸ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ⁹ tn Grk “hallowed be your name.”

[6:13]  ¹⁰ 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]  ¹¹ 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.

[3:1]  ¹² tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:6]  ¹⁶ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ¹⁷ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ¹⁸ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ¹⁹ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[4:9]  ²⁰ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:10]  ²¹ 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]  ²² sn See the note on the word crown in Rev 3:11.

[4:10]  ²³ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “saying.”

[5:12]  ²⁷ tn Or “slaughtered”; traditionally, “slain.”

[11:13]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ²⁹ tn Grk “seven thousand names of men.”

[14:7]  ³⁰ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.