5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 1 and worshiped.
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
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
41:13 The Lord God of Israel deserves praise 10
in the future and forevermore! 11
We agree! We agree! 12
72:19 His glorious name deserves praise 13 forevermore!
May his majestic splendor 14 fill the whole earth!
We agree! We agree! 15
89:52 16 The Lord deserves praise 17 forevermore!
We agree! We agree! 18
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
6:13 And do not lead us into temptation, 23 but deliver us from the evil one. 24
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.
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.
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.”
2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
3 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
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.”
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
6 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
7 tn Heb “my bosom.”
8 tn Heb “cause to stand.”
9 tn Heb “according to this word.”
10 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
11 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
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.
13 tn Heb “[be] blessed.”
14 tn Or “glory.”
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.
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).
17 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
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!”
19 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
20 tn Heb “from everlasting to everlasting.”
21 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
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).
23 tn Or “into a time of testing.”
24 tc Most
25 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
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.
27 tc Most
28 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.