Psalms 59:13

59:13 Angrily wipe them out! Wipe them out so they vanish!

Let them know that God rules

in Jacob and to the ends of the earth! (Selah)

Psalms 96:10

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

Psalms 97:1

Psalm 97 ¹ 

97:1 The Lord reigns!

Let the earth be happy!

Let the many coastlands rejoice!

Psalms 99:1

Psalm 99 ² 

99:1 The Lord reigns!

The nations tremble. ³ 

He sits enthroned above the winged angels; ⁴ 

the earth shakes. ⁵ 

Psalms 103:19

103:19 The Lord has established his throne in heaven;

his kingdom extends over everything. ⁶ 

Psalms 145:13

145:13 Your kingdom is an eternal kingdom, ⁷ 

and your dominion endures through all generations.

Psalms 145:1

Psalm 145 ⁸ 

A psalm of praise, by David.

145:1 I will extol you, my God, O king!

I will praise your name continually! ⁹ 

Psalms 29:1

Psalm 29 ¹⁰ 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, ¹¹ 

acknowledge the Lord’s majesty and power! ¹² 

Isaiah 52:7

52:7 How delightful it is to see approaching over the mountains ¹³ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ¹⁴ 

Daniel 4:32-34

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ¹⁵  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

4:33 Now in that very moment ¹⁶  this pronouncement about ¹⁷  Nebuchadnezzar came true. ¹⁸  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ¹⁹ 

4:34 But at the end of the appointed time ²⁰  I, Nebuchadnezzar, looked up ²¹  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.

Matthew 6:13

6:13 And do not lead us into temptation, ²²  but deliver us from the evil one. ²³ 

Hebrews 1:8

1:8 but of ²⁴  the Son he says, ²⁵ 

“Your throne, O God, is forever and ever, ²⁶ 

and a righteous scepter ²⁷  is the scepter of your kingdom.

Revelation 11:15-17

The Seventh Trumpet

11:15 Then ²⁸  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ²⁹ 

and he will reign for ever and ever.”

11:16 Then ³⁰  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ³¹  and worshiped God 11:17 with these words: ³² 

“We give you thanks, Lord God, the All-Powerful, ³³ 

the one who is and who was,

because you have taken your great power

and begun to reign. ³⁴ 

Revelation 19:6

The Wedding Celebration of the Lamb

19:6 Then ³⁵  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: ³⁶ 

“Hallelujah!

For the Lord our God, ³⁷  the All-Powerful, ³⁸  reigns!

[97:1]  ¹ sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.

[99:1]  ² sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

[99:1]  ³ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

[99:1]  ⁴ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[99:1]  ⁵ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

[103:19]  ⁶ tn Heb “his kingdom rules over all.”

[145:13]  ⁷ tn Heb “a kingdom of all ages.”

[145:1]  ⁸ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

[145:1]  ⁹ tn Or, hyperbolically, “forever.”

[29:1]  ¹⁰ sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.

[29:1]  ¹¹ tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.

[29:1]  ¹² tn Or “ascribe to the Lord glory and strength.”

[52:7]  ¹³ tn Heb “How delightful on the mountains.”

[52:7]  ¹⁴ tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

[4:32]  ¹⁵ tn Aram “until.”

[4:33]  ¹⁶ tn Aram “hour.”

[4:33]  ¹⁷ tn Or “on.”

[4:33]  ¹⁸ tn Aram “was fulfilled.”

[4:33]  ¹⁹ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[4:34]  ²⁰ tn Aram “days.”

[4:34]  ²¹ tn Aram “lifted up my eyes.”

[6:13]  ²² tn Or “into a time of testing.”

[6:13]  ²³ 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.

[1:8]  ²⁴ tn Or “to.”

[1:8]  ²⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ²⁶ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ²⁷ tn Grk “the righteous scepter,” but used generically.

[11:15]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ³¹ tn Grk “they fell down on their faces.” 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.”

[11:17]  ³² tn Grk “saying.”

[11:17]  ³³ 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]  ³⁴ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[19:6]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.”