Psalms 18:46

18:46 The Lord is alive! ¹ 

My protector ²  is praiseworthy! ³ 

The God who delivers me ⁴  is exalted as king! ⁵ 

Psalms 46:10

46:10 He says, ⁶  “Stop your striving and recognize ⁷  that I am God!

I will be exalted ⁸  over ⁹  the nations! I will be exalted over ¹⁰  the earth!”

Psalms 57:5

57:5 Rise up ¹¹  above the sky, O God!

May your splendor cover the whole earth! ¹² 

Psalms 57:11

57:11 Rise up ¹³  above the sky, O God!

May your splendor cover the whole earth! ¹⁴ 

Psalms 72:18-19

72:18 The Lord God, the God of Israel, deserves praise! ¹⁵ 

He alone accomplishes amazing things! ¹⁶ 

72:19 His glorious name deserves praise ¹⁷  forevermore!

May his majestic splendor ¹⁸  fill the whole earth!

We agree! We agree! ¹⁹ 

Psalms 113:5

113:5 Who can compare to the Lord our God,

who sits on a high throne? ²⁰ 

Psalms 113:1

Psalm 113 ²¹ 

113:1 Praise the Lord!

Praise, you servants of the Lord,

praise the name of the Lord!

Psalms 29:11

29:11 The Lord gives ²²  his people strength; ²³ 

the Lord grants his people security. ²⁴ 

Job 9:19

9:19 If it is a matter of strength, ²⁵ 

most certainly ²⁶  he is the strong one!

And if it is a matter of justice,

he will say, ‘Who will summon me?’ ²⁷ 

Matthew 6:10

6:10 may your kingdom come, ²⁸ 

may your will be done on earth as it is in heaven.

Matthew 6:13

6:13 And do not lead us into temptation, ²⁹  but deliver us from the evil one. ³⁰ 

Revelation 11:17

11:17 with these words: ³¹ 

“We give you thanks, Lord God, the All-Powerful, ³² 

the one who is and who was,

because you have taken your great power

and begun to reign. ³³ 

[18:46]  ¹ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.

[18:46]  ² tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.

[18:46]  ³ tn Or “blessed [i.e., praised] be.”

[18:46]  ⁴ tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”

[18:46]  ⁵ tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

[46:10]  ⁶ tn The words “he says” are supplied in the translation for clarification.

[46:10]  ⁷ tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.

[46:10]  ⁸ tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).

[46:10]  ⁹ tn Or “among.”

[46:10]  ¹⁰ tn Or “in.”

[57:5]  ¹¹ tn Or “be exalted.”

[57:5]  ¹² tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[57:11]  ¹³ tn Or “be exalted.”

[57:11]  ¹⁴ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[72:18]  ¹⁵ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ¹⁶ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ¹⁷ tn Heb “[be] blessed.”

[72:19]  ¹⁸ tn Or “glory.”

[72:19]  ¹⁹ 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.

[113:5]  ²⁰ tn Heb “the one who makes high to sit.”

[113:1]  ²¹ sn Psalm 113. The psalmist praises God as the sovereign king of the world who reaches down to help the needy.

[29:11]  ²² tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ²³ sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.

[29:11]  ²⁴ tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

[9:19]  ²⁵ tn The MT has only “if of strength.”

[9:19]  ²⁶ tn “Most certainly” translates the particle הִנֵּה (hinneh).

[9:19]  ²⁷ tn The question could be taken as “who will summon me?” (see Jer 49:19 and 50:44). This does not make immediate sense. Some have simply changed the suffix to “who will summon him.” If the MT is retained, then supplying something like “he will say” could make the last clause fit the whole passage. Another option is to take it as “Who will reveal it to me?” – i.e., Job could be questioning his friends’ qualifications for being God’s emissaries to bring God’s charges against him (cf. KJV, NKJV; and see 10:2 where Job uses the same verb in the Hiphil to request that God reveal what his sin has been that has led to his suffering).

[6:10]  ²⁸ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:13]  ²⁹ tn Or “into a time of testing.”

[6:13]  ³⁰ 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.

[11:17]  ³¹ tn Grk “saying.”

[11:17]  ³² 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.”

[11:17]  ³³ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.