1 Chronicles 29:11

29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign ¹  over all the sky and earth! You have dominion and exalt yourself as the ruler ²  of all.

Psalms 21:5

21:5 Your deliverance brings him great honor; ³ 

you give him majestic splendor. ⁴ 

Psalms 45:3-4

45:3 Strap your sword to your thigh, O warrior! ⁵ 

Appear in your majestic splendor! ⁶ 

45:4 Appear in your majesty and be victorious! ⁷ 

Ride forth for the sake of what is right, ⁸ 

on behalf of justice! ⁹ 

Then your right hand will accomplish mighty acts! ¹⁰ 

Matthew 6:13

6:13 And do not lead us into temptation, ¹¹  but deliver us from the evil one. ¹² 

Matthew 6:2

6:2 Thus whenever you do charitable giving, ¹³  do not blow a trumpet before you, as the hypocrites do in synagogues ¹⁴  and on streets so that people will praise them. I tell you the truth, ¹⁵  they have their reward.

Matthew 1:16-17

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ¹⁶  Jesus was born, who is called Christ. ¹⁷ 

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ¹⁸  fourteen generations.

Jude 1:24-25

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹⁹  and to cause you to stand, rejoicing, ²⁰  without blemish ²¹  before his glorious presence, ²²  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.

[29:11]  ¹ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

[29:11]  ² tn Heb “head.”

[21:5]  ³ tn Or “great glory.”

[21:5]  ⁴ tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

[45:3]  ⁵ tn Or “mighty one.”

[45:3]  ⁶ tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.

[45:4]  ⁷ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ⁸ tn Or “for the sake of truth.”

[45:4]  ⁹ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ¹⁰ tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[6:13]  ¹¹ tn Or “into a time of testing.”

[6:13]  ¹² 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.

[6:2]  ¹³ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ¹⁴ sn See the note on synagogues in 4:23.

[6:2]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[1:16]  ¹⁶ tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:24]  ¹⁹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁰ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²¹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²² tn Or “in the presence of his glory,” “before his glory.”