Mazmur 41:13

41:13 The Lord God of Israel deserves praise ¹ 

in the future and forevermore! ² 

We agree! We agree! ³ 

Mazmur 72:18-19

72:18 The Lord God, the God of Israel, deserves praise! ⁴ 

He alone accomplishes amazing things! ⁵ 

72:19 His glorious name deserves praise ⁶  forevermore!

May his majestic splendor ⁷  fill the whole earth!

We agree! We agree! ⁸ 

Mazmur 106:48

106:48 The Lord God of Israel deserves praise, ⁹ 

in the future and forevermore. ¹⁰ 

Let all the people say, “We agree! ¹¹  Praise the Lord!” ¹² 

Nehemia 9:5

9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“May you be blessed, O LORD our God, from age to age. ¹³  May your glorious name ¹⁴  be blessed; may it be lifted up above all blessing and praise.

Habakuk 3:17-19

3:17 When ¹⁵  the fig tree does not bud,

and there are no grapes on the vines;

when the olive trees do not produce, ¹⁶ 

and the fields yield no crops; ¹⁷ 

when the sheep disappear ¹⁸  from the pen,

and there are no cattle in the stalls,

3:18 I will rejoice because of ¹⁹  the Lord;

I will be happy because of the God who delivers me!

3:19 The sovereign Lord is my source of strength. ²⁰ 

He gives me the agility of a deer; ²¹ 

he enables me to negotiate the rugged terrain. ²² 

(This prayer is for the song leader. It is to be accompanied by stringed instruments.) ²³ 

Matius 6:13

6:13 And do not lead us into temptation, ²⁴  but deliver us from the evil one. ²⁵ 

Matius 6:1

Pure-hearted Giving

6:1 “Be ²⁶  careful not to display your righteousness merely to be seen by people. ²⁷  Otherwise you have no reward with your Father in heaven.

Titus 1:1

Salutation

1:1 From Paul, ²⁸  a slave ²⁹  of God and apostle of Jesus Christ, to further the faith ³⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[41:13]  ¹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

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

[41:13]  ³ 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.

[72:18]  ⁴ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁵ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ⁶ tn Heb “[be] blessed.”

[72:19]  ⁷ tn Or “glory.”

[72:19]  ⁸ 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.

[106:48]  ⁹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ¹⁰ tn Heb “from everlasting to everlasting.”

[106:48]  ¹¹ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ¹² 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).

[9:5]  ¹³ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ¹⁴ tn Heb “the name of your glory.”

[3:17]  ¹⁵ tn Or “though.”

[3:17]  ¹⁶ tn Heb “the produce of the olive disappoints.”

[3:17]  ¹⁷ tn Heb “food.”

[3:17]  ¹⁸ tn Or “are cut off.”

[3:18]  ¹⁹ tn Or “in.”

[3:19]  ²⁰ tn Or perhaps, “is my wall,” that is, “my protector.”

[3:19]  ²¹ tn Heb “he makes my feet like those of deer.”

[3:19]  ²² tn Heb “he makes me walk on my high places.”

[3:19]  sn Difficult times are coming, but Habakkuk is confident the Lord will sustain him. Habakkuk will be able to survive, just as the deer negotiates the difficult rugged terrain of the high places without injury.

[3:19]  ²³ tn Heb “For the leader, on my stringed instruments.”

[6:13]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “before people in order to be seen by them.”

[1:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”