Wahyu 1:18

1:18 and the one who lives! I ¹  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ² 

Wahyu 5:13-14

5:13 Then ³  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁵  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁶  and worshiped.

Wahyu 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁷  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

Mazmur 41:13

41:13 The Lord God of Israel deserves praise ⁸ 

in the future and forevermore! ⁹ 

We agree! We agree! ¹⁰ 

Mazmur 72:19

72:19 His glorious name deserves praise ¹¹  forevermore!

May his majestic splendor ¹²  fill the whole earth!

We agree! We agree! ¹³ 

Mazmur 89:52

89:52 ¹⁴ The Lord deserves praise ¹⁵  forevermore!

We agree! We agree! ¹⁶ 

Mazmur 106:48

106:48 The Lord God of Israel deserves praise, ¹⁷ 

in the future and forevermore. ¹⁸ 

Let all the people say, “We agree! ¹⁹  Praise the Lord!” ²⁰ 

Matius 6:13

6:13 And do not lead us into temptation, ²¹  but deliver us from the evil one. ²² 

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.

[1:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[5:13]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴ tn Grk “saying.”

[5:13]  ⁵ tn Or “dominion.”

[5:14]  ⁶ tn Grk “fell 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.”

[19:4]  ⁷ tn Grk “creatures fell 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.”

[41:13]  ⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

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

[41:13]  ¹⁰ 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.

[72:19]  ¹¹ tn Heb “[be] blessed.”

[72:19]  ¹² tn Or “glory.”

[72:19]  ¹³ 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.

[89:52]  ¹⁴ sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).

[89:52]  ¹⁵ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[89:52]  ¹⁶ 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; thus it has been translated “We agree! We agree!”

[106:48]  ¹⁷ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ¹⁸ tn Heb “from everlasting to everlasting.”

[106:48]  ¹⁹ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ²⁰ 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).

[6:13]  ²¹ 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]  ²² 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.