Genesis 14:20

14:20 Worthy of praise is ¹  the Most High God,

who delivered ²  your enemies into your hand.”

Abram gave Melchizedek ³  a tenth of everything.

Genesis 14:2

14:2 went to war ⁴  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). ⁵ 

Genesis 18:28

18:28 what if there are five less than the fifty godly people? Will you destroy ⁶  the whole city because five are lacking?” ⁷  He replied, “I will not destroy it if I find forty-five there.”

Genesis 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁸  by the oaks ⁹  of Mamre while ¹⁰  he was sitting at the entrance ¹¹  to his tent during the hottest time of the day.

Genesis 8:15

8:15 Then God spoke to Noah and said,

Psalms 41:13

41:13 The Lord God of Israel deserves praise ¹² 

in the future and forevermore! ¹³ 

We agree! We agree! ¹⁴ 

Psalms 106:47-48

106:47 Deliver us, O Lord, our God!

Gather us from among the nations!

Then we will give thanks ¹⁵  to your holy name,

and boast about your praiseworthy deeds. ¹⁶ 

106:48 The Lord God of Israel deserves praise, ¹⁷ 

in the future and forevermore. ¹⁸ 

Let all the people say, “We agree! ¹⁹  Praise the Lord!” ²⁰ 

Luke 1:68

1:68 “Blessed ²¹  be the Lord God of Israel,

because he has come to help ²²  and has redeemed ²³  his people.

Ephesians 1:3

Spiritual Blessings in Christ

1:3 Blessed ²⁴  is ²⁵  the God and Father of our Lord Jesus Christ, who has blessed ²⁶  us with every spiritual blessing in the heavenly realms in Christ.

Ephesians 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], ²⁸  the faithful ²⁹  in Christ Jesus.

Ephesians 3:9

3:9 and to enlighten ³⁰  everyone about God’s secret plan ³¹  – a secret that has been hidden for ages ³²  in God ³³  who has created all things.

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ³⁴  for the sake of you Gentiles –

Ephesians 1:3

Spiritual Blessings in Christ

1:3 Blessed ³⁵  is ³⁶  the God and Father of our Lord Jesus Christ, who has blessed ³⁷  us with every spiritual blessing in the heavenly realms in Christ.

Revelation 5:11-13

5:11 Then ³⁸  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ³⁹  number was ten thousand times ten thousand ⁴⁰  – thousands times thousands – 5:12 all of whom ⁴¹  were singing ⁴²  in a loud voice:

“Worthy is the lamb who was killed ⁴³ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁴⁴  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴⁵ 

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

be praise, honor, glory, and ruling power ⁴⁶  forever and ever!”

Revelation 19:1-6

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

19:2 because his judgments are true and just. ⁴⁷ 

For he has judged ⁴⁸  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁴⁹  poured out by her own hands!” ⁵⁰ 

19:3 Then ⁵¹  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁵²  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁵³  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁵⁴  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then ⁵⁵  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁵⁶ 

“Hallelujah!

For the Lord our God, ⁵⁷  the All-Powerful, ⁵⁸  reigns!

[14:20]  ¹ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ² sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ³ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[14:2]  ⁴ tn Heb “made war.”

[14:2]  ⁵ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

[18:28]  ⁶ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ⁷ tn Heb “because of five.”

[18:1]  ⁸ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁹ tn Or “terebinths.”

[18:1]  ¹⁰ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ¹¹ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[41:13]  ¹² tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

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

[41:13]  ¹⁴ 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.

[106:47]  ¹⁵ tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[106:47]  ¹⁶ tn Heb “to boast in your praise.”

[106:48]  ¹⁷ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ¹⁸ tn Heb “from everlasting to everlasting.”

[106:48]  ¹⁹ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ²⁰ sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).

[1:68]  ²¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ²² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ²³ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:3]  ²⁴ sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

[1:3]  ²⁵ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.

[1:3]  ²⁶ tn Or “enriched,” “conferred blessing.”

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁸ tc The earliest and most important mss omit “in Ephesus” (Ì⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1881 Ï latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Efesw) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁷ also lists the words in brackets, indicating doubt as to their authenticity.

[1:1]  ²⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.

[3:9]  ³⁰ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ³¹ tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

[3:9]  ³² tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ³³ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.

[3:1]  ³⁴ 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.

[1:3]  ³⁵ sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

[1:3]  ³⁶ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.

[1:3]  ³⁷ tn Or “enriched,” “conferred blessing.”

[5:11]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ³⁹ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁴⁰ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁴¹ 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]  ⁴² tn Grk “saying.”

[5:12]  ⁴³ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴⁵ tn Grk “saying.”

[5:13]  ⁴⁶ tn Or “dominion.”

[19:2]  ⁴⁷ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁴⁸ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁴⁹ tn See the note on the word “servants” in 1:1.

[19:2]  ⁵⁰ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ⁵² tn Or “her smoke ascends forever and ever.”

[19:4]  ⁵³ tn Grk “creatures 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.”

[19:5]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁵⁶ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ⁵⁷ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁵⁸ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”