Mazmur 93:1

Psalm 93 ¹ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ² 

Indeed, the world is established, it cannot be moved.

Mazmur 96:10-11

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

96:11 Let the sky rejoice, and the earth be happy!

Let the sea and everything in it shout!

Mazmur 99:1

Psalm 99 ³ 

99:1 The Lord reigns!

The nations tremble. ⁴ 

He sits enthroned above the winged angels; ⁵ 

the earth shakes. ⁶ 

Obaja 1:21

1:21 Those who have been delivered ⁷  will go up on Mount Zion

in order to rule over ⁸  Esau’s mountain.

Then the Lord will reign as King! ⁹ 

Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ¹⁰ 

“The voice ¹¹  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ¹²  his paths straight.’” ¹³ 

Matius 6:10

6:10 may your kingdom come, ¹⁴ 

may your will be done on earth as it is in heaven.

Matius 6:13

6:13 And do not lead us into temptation, ¹⁵  but deliver us from the evil one. ¹⁶ 

Markus 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁷ 

Wahyu 11:17

11:17 with these words: ¹⁸ 

“We give you thanks, Lord God, the All-Powerful, ¹⁹ 

the one who is and who was,

because you have taken your great power

and begun to reign. ²⁰ 

[93:1]  ¹ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ² sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[99:1]  ³ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

[99:1]  ⁴ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

[99:1]  ⁵ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[99:1]  ⁶ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

[1:21]  ⁷ tc The present translation follows the reading מוּשָׁעִים (musha’im, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshi’im,“deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).

[1:21]  ⁸ tn Heb “to judge.” In this context the term does not mean “to render judgment on,” but “to rule over” (cf. NAB “to rule”; NIV “to govern”).

[1:21]  ⁹ tn Heb “then the kingdom will belong to the Lord.”

[3:3]  ¹⁰ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ¹¹ tn Or “A voice.”

[3:3]  ¹² sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ¹³ sn A quotation from Isa 40:3.

[6:10]  ¹⁴ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:13]  ¹⁵ 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]  ¹⁶ 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.

[1:13]  ¹⁷ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[11:17]  ¹⁸ tn Grk “saying.”

[11:17]  ¹⁹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[11:17]  ²⁰ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.