Deuteronomy 27:15-26

27:15 ‘Cursed is the one ¹  who makes a carved or metal image – something abhorrent ²  to the Lord, the work of the craftsman ³  – and sets it up in a secret place.’ Then all the people will say, ‘Amen!’ ⁴  27:16 ‘Cursed ⁵  is the one who disrespects ⁶  his father and mother.’ Then all the people will say, ‘Amen!’ 27:17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 27:18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’ 27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’ 27:20 ‘Cursed is the one who has sexual relations with ⁷  his father’s former wife, ⁸  for he dishonors his father.’ ⁹  Then all the people will say, ‘Amen!’ 27:21 ‘Cursed is the one who commits bestiality.’ ¹⁰  Then all the people will say, ‘Amen!’ 27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’ 27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’ 27:24 ‘Cursed is the one who kills ¹¹  his neighbor in private.’ Then all the people will say, ‘Amen!’ 27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’ 27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Psalms 72:19

72:19 His glorious name deserves praise ¹²  forevermore!

May his majestic splendor ¹³  fill the whole earth!

We agree! We agree! ¹⁴ 

Jeremiah 11:5

11:5 Then I will keep the promise I swore on oath to your ancestors to give them a land flowing with milk and honey.” ¹⁵  That is the very land that you still live in today.’” ¹⁶  And I responded, “Amen! Let it be so, ¹⁷  Lord!”

Jeremiah 28:6

28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile.

Matthew 6:13

6:13 And do not lead us into temptation, ¹⁸  but deliver us from the evil one. ¹⁹ 

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²⁰  I am with you ²¹  always, to the end of the age.” ²² 

Matthew 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²³  whether principalities or powers – all things were created through him and for him.

[27:15]  ¹ tn Heb “man,” but in a generic sense here.

[27:15]  ² tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

[27:15]  ³ tn Heb “craftsman’s hands.”

[27:15]  ⁴ tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.

[27:16]  ⁵ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁶ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:20]  ⁷ tn Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).

[27:20]  ⁸ tn See note at Deut 22:30.

[27:20]  ⁹ tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.

[27:21]  ¹⁰ tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

[27:24]  ¹¹ tn Or “strikes down” (so NRSV).

[72:19]  ¹² tn Heb “[be] blessed.”

[72:19]  ¹³ tn Or “glory.”

[72:19]  ¹⁴ 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.

[11:5]  ¹⁵ tn The phrase “a land flowing with milk and honey” is very familiar to readers in the Jewish and Christian traditions as a proverbial description of the agricultural and pastoral abundance of the land of Israel. However, it may not mean too much to readers outside those traditions; an equivalent expression would be “a land of fertile fields and fine pastures.” E. W. Bullinger (Figures of Speech, 626) identifies this as a figure of speech called synecdoche where the species is put for the genus, “a region…abounding with pasture and fruits of all kinds.”

[11:5]  ¹⁶ tn Heb “‘a land flowing with milk and honey,’ as at this day.” However, the literal reading is too elliptical and would lead to confusion.

[11:5]  ¹⁷ tn The words “Let it be so” are not in the text; they are an explanation of the significance of the term “Amen” for those who may not be part of the Christian or Jewish tradition.

[6:13]  ¹⁸ tn Or “into a time of testing.”

[6:13]  ¹⁹ 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.

[28:20]  ²⁰ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²¹ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ²² tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[1:16]  ²³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.