Daniel 4:3

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ¹ 

and his authority continues from one generation to the next.”

Daniel 4:34

4:34 But at the end of the appointed time ²  I, Nebuchadnezzar, looked up ³  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

Psalms 62:11

62:11 God has declared one principle;

two principles I have heard: ⁴ 

God is strong, ⁵ 

Matthew 6:13

6:13 And do not lead us into temptation, ⁶  but deliver us from the evil one. ⁷ 

John 19:11

19:11 Jesus replied, “You would have no authority ⁸  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁹  is guilty of greater sin.” ¹⁰ 

Revelation 4:11

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!” ¹¹ 

Revelation 5:12

5:12 all of whom ¹²  were singing ¹³  in a loud voice:

“Worthy is the lamb who was killed ¹⁴ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

[4:3]  ¹ tn Aram “his kingdom is an everlasting kingdom.”

[4:34]  ² tn Aram “days.”

[4:34]  ³ tn Aram “lifted up my eyes.”

[62:11]  ⁴ tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).

[62:11]  ⁵ tn Heb “that strength [belongs] to God.”

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

[6:13]  ⁷ 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.

[19:11]  ⁸ tn Or “power.”

[19:11]  ⁹ tn Or “who delivered me over to you.”

[19:11]  ¹⁰ tn Grk “has the greater sin” (an idiom).

[4:11]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “saying.”

[5:12]  ¹⁴ tn Or “slaughtered”; traditionally, “slain.”