Wahyu 5:14

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ¹  and worshiped.

Wahyu 5:1

The Opening of the Scroll

5:1 Then ²  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ³  and sealed with seven seals. ⁴ 

Wahyu 16:1

The Bowls of God’s Wrath

16:1 Then ⁵  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁶ 

Nehemia 5:13

5:13 I also shook out my garment, ⁷  and I said, “In this way may God shake out from his house and his property every person who does not carry out ⁸  this matter. In this way may he be shaken out and emptied!” All the assembly replied, “So be it!” and they praised the LORD. Then the people did as they had promised. ⁹ 

Nehemia 8:6

8:6 Ezra blessed the LORD, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the LORD with their faces to the ground.

Mazmur 41:13

41:13 The Lord God of Israel deserves praise ¹⁰ 

in the future and forevermore! ¹¹ 

We agree! We agree! ¹² 

Mazmur 72:19

72:19 His glorious name deserves praise ¹³  forevermore!

May his majestic splendor ¹⁴  fill the whole earth!

We agree! We agree! ¹⁵ 

Mazmur 89:52

89:52 ¹⁶ The Lord deserves praise ¹⁷  forevermore!

We agree! We agree! ¹⁸ 

Mazmur 106:48

106:48 The Lord God of Israel deserves praise, ¹⁹ 

in the future and forevermore. ²⁰ 

Let all the people say, “We agree! ²¹  Praise the Lord!” ²² 

Yeremia 28:6

28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile.

Matius 6:13

6:13 And do not lead us into temptation, ²³  but deliver us from the evil one. ²⁴ 

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²⁵  I am with you ²⁶  always, to the end of the age.” ²⁷ 

Matius 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²⁸  whether principalities or powers – all things were created through him and for him.

[5:14]  ¹ 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.”

[5:1]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ³ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ⁴ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[16:1]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁶ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[5:13]  ⁷ tn Heb “my bosom.”

[5:13]  ⁸ tn Heb “cause to stand.”

[5:13]  ⁹ tn Heb “according to this word.”

[41:13]  ¹⁰ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ¹¹ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ¹² 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]  ¹³ tn Heb “[be] blessed.”

[72:19]  ¹⁴ tn Or “glory.”

[72:19]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[89:52]  ¹⁸ 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]  ¹⁹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ²⁰ tn Heb “from everlasting to everlasting.”

[106:48]  ²¹ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ²² 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]  ²³ 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]  ²⁴ 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.

[28:20]  ²⁵ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²⁶ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ²⁷ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[1:16]  ²⁸ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.