1 Chronicles 29:13

29:13 Now, our God, we give thanks to you and praise your majestic name!

Psalms 41:13

41:13 The Lord God of Israel deserves praise ¹ 

in the future and forevermore! ² 

We agree! We agree! ³ 

Psalms 72:19

72:19 His glorious name deserves praise ⁴  forevermore!

May his majestic splendor ⁵  fill the whole earth!

We agree! We agree! ⁶ 

Isaiah 24:15

24:15 So in the east ⁷  extol the Lord,

along the seacoasts extol ⁸  the fame ⁹  of the Lord God of Israel.

Isaiah 42:12

42:12 Let them give the Lord the honor he deserves; ¹⁰ 

let them praise his deeds in the coastlands. ¹¹ 

Matthew 6:13

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

Luke 2:14

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

and on earth peace among people ¹⁵  with whom he is pleased!” ¹⁶ 

Romans 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Romans 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Ephesians 1:12

1:12 so that we, who were the first to set our hope ¹⁷  on Christ, ¹⁸  would be to the praise of his glory.

Philippians 4:20

4:20 May glory be given to God our Father forever and ever. Amen.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 1:17

1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ²⁰ 

Philippians 1:2

1:2 Grace and peace to you ²¹  from God our Father and the Lord Jesus Christ!

Philippians 4:18

4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ²²  what is pleasing before him through Jesus Christ, to whom be glory forever. ²³  Amen.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 5:11

The Need to Move on to Maturity

5:11 On this topic we have much to say ²⁴  and it is difficult to explain, since you have become sluggish ²⁵  in hearing.

Hebrews 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Jude 1:25

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.

Revelation 4:9-11

4:9 And whenever the living creatures give glory, honor, ²⁶  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 ²⁷  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²⁸  before his ²⁹  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!” ³⁰ 

Revelation 5:12

5:12 all of whom ³¹  were singing ³²  in a loud voice:

“Worthy is the lamb who was killed ³³ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

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!”

Revelation 14:7

14:7 He declared ³⁴  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

[41:13]  ¹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

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

[41:13]  ³ 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]  ⁴ tn Heb “[be] blessed.”

[72:19]  ⁵ tn Or “glory.”

[72:19]  ⁶ 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.

[24:15]  ⁷ tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).

[24:15]  ⁸ tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ⁹ tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[42:12]  ¹⁰ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ¹¹ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[6:13]  ¹² tn Or “into a time of testing.”

[6:13]  ¹³ 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]  ¹⁴ sn Glory here refers to giving honor to God.

[2:14]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁶ 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).

[1:12]  ¹⁷ tn Or “who had already hoped.”

[1:12]  ¹⁸ tn Or “the Messiah.”

[4:1]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:17]  ²⁰ tn Grk “thinking to cause trouble to my bonds.”

[1:2]  ²¹ tn Grk “Grace to you and peace.”

[13:21]  ²² tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ²³ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[5:11]  ²⁴ tn Grk “concerning which the message for us is great.”

[5:11]  ²⁵ tn Or “dull.”

[4:9]  ²⁶ 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]  ²⁷ 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]  ²⁸ sn See the note on the word crown in Rev 3:11.

[4:10]  ²⁹ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ³⁰ 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).

[5:12]  ³¹ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ³² tn Grk “saying.”

[5:12]  ³³ tn Or “slaughtered”; traditionally, “slain.”

[14:7]  ³⁴ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.