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 72:18-19

72:18 The Lord God, the God of Israel, deserves praise! ³ 

He alone accomplishes amazing things! ⁴ 

72:19 His glorious name deserves praise ⁵  forevermore!

May his majestic splendor ⁶  fill the whole earth!

We agree! We agree! ⁷ 

Daniel 4:37

4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live ⁸  in pride.

Matthew 6:13

6:13 And do not lead us into temptation, ⁹  but deliver us from the evil one. ¹⁰ 

Ephesians 3:21

3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ¹¹  for the sake of you Gentiles –

Ephesians 4:11

4:11 It was he ¹²  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ¹³ 

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹⁴  urge you to live ¹⁵  worthily of the calling with which you have been called, ¹⁶ 

Ephesians 5:10-11

5:10 trying to learn ¹⁷  what is pleasing to the Lord. 5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹⁸  expose them. ¹⁹ 

Ephesians 5:2

5:2 and live ²⁰  in love, just as Christ also loved us ²¹  and gave himself for us, a sacrificial and fragrant offering ²²  to God.

Ephesians 3:18

3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, ²³ 

Revelation 1:6

1:6 and has appointed ²⁴  us as a kingdom, ²⁵  as priests ²⁶  serving his God and Father – to him be the glory and the power for ever and ever! ²⁷  Amen.

Revelation 4:9-11

4:9 And whenever the living creatures give glory, honor, ²⁸  and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground ²⁹  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ³⁰  before his ³¹  throne, saying:

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ³² 

Revelation 5:13-14

5:13 Then ³³  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ³⁴ 

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

be praise, honor, glory, and ruling power ³⁵  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ³⁶  and worshiped.

[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.”

[72:18]  ³ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁴ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ⁵ tn Heb “[be] blessed.”

[72:19]  ⁶ tn Or “glory.”

[72:19]  ⁷ 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.

[4:37]  ⁸ tn Aram “walk.”

[6:13]  ⁹ tn Or “into a time of testing.”

[6:13]  ¹⁰ 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.

[3:1]  ¹¹ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[4:11]  ¹² tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ¹³ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:1]  ¹⁴ tn Grk “prisoner in the Lord.”

[4:1]  ¹⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹⁶ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[5:10]  ¹⁷ tn BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες (dokimazonte") in Eph 5:10 as “try to learn.”

[5:11]  ¹⁸ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹⁹ tn Grk “rather even expose.”

[5:2]  ²⁰ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ²¹ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ²² tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[3:18]  ²³ sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.

[1:6]  ²⁴ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ²⁵ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ²⁶ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ²⁷ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[4:9]  ²⁸ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:10]  ²⁹ tn Grk “the twenty-four elders fall 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.”

[4:10]  ³⁰ sn See the note on the word crown in Rev 3:11.

[4:10]  ³¹ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ³² tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:13]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ³⁴ tn Grk “saying.”

[5:13]  ³⁵ tn Or “dominion.”

[5:14]  ³⁶ 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.”