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 24:7

24:7 Look up, ³  you gates!

Rise up, ⁴  you eternal doors!

Then the majestic king ⁵  will enter! ⁶ 

Psalms 24:10

24:10 Who is this majestic king?

The Lord who commands armies! ⁷ 

He is the majestic king! (Selah)

Psalms 29:3

29:3 The Lord’s shout is heard over the water; ⁸ 

the majestic God thunders, ⁹ 

the Lord appears over the surging water. ¹⁰ 

Jeremiah 2:11

2:11 Has a nation ever changed its gods

(even though they are not really gods at all)?

But my people have exchanged me, their glorious God, ¹¹ 

for a god that cannot help them at all! ¹² 

Matthew 6:13

6:13 And do not lead us into temptation, ¹³  but deliver us from the evil one. ¹⁴ 

Luke 2:14

2:14 “Glory ¹⁵  to God in the highest,

and on earth peace among people ¹⁶  with whom he is pleased!” ¹⁷ 

Acts 7:2

7:2 So he replied, ¹⁸  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁹  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ²⁰ 

Colossians 2:8

2:8 Be careful not to allow anyone to captivate you ²¹  through an empty, deceitful philosophy ²²  that is according to human traditions and the elemental spirits ²³  of the world, and not according to Christ.

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ²⁴  do not show prejudice ²⁵  if you possess faith ²⁶  in our glorious Lord Jesus Christ. ²⁷ 

Revelation 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. 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.”

[24:7]  ³ tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).

[24:7]  ⁴ tn Heb “lift yourselves up.”

[24:7]  ⁵ tn Or “king of glory.”

[24:7]  ⁶ tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[24:10]  ⁷ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

[29:3]  ⁸ tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.

[29:3]  ⁹ tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.

[29:3]  ¹⁰ tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.

[2:11]  ¹¹ tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord, the God of Israel.

[2:11]  ¹² tn Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.

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

[6:13]  ¹⁴ 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.

[2:14]  ¹⁵ sn Glory here refers to giving honor to God.

[2:14]  ¹⁶ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁷ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[7:2]  ¹⁸ tn Grk “said.”

[7:2]  ¹⁹ tn Or “ancestor”; Grk “father.”

[7:1]  ²⁰ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:8]  ²¹ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ²² tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ²³ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:1]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁵ tn Or “partiality.”

[2:1]  ²⁶ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²⁷ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.