Revelation 4:10-11

4:10 the twenty-four elders throw themselves to the ground ¹  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²  before his ³  throne, saying:

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!” ⁴ 

Revelation 5:9-13

5:9 They were singing a new song: ⁵ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁶ 

and at the cost of your own blood ⁷  you have purchased ⁸  for God

persons ⁹  from every tribe, language, ¹⁰  people, and nation.

5:10 You have appointed ¹¹  them ¹²  as a kingdom and priests ¹³  to serve ¹⁴  our God, and they will reign ¹⁵  on the earth.”

5:11 Then ¹⁶  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 ¹⁷  number was ten thousand times ten thousand ¹⁸  – thousands times thousands – 5:12 all of whom ¹⁹  were singing ²⁰  in a loud voice:

“Worthy is the lamb who was killed ²¹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ²²  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ²³ 

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

be praise, honor, glory, and ruling power ²⁴  forever and ever!”

Revelation 7:10-12

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ²⁵ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ²⁶  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ²⁷  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Revelation 11:15

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.”

Revelation 12:10

12:10 Then ³⁰  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ³¹  of his Christ, ³²  have now come,

because the accuser of our brothers and sisters, ³³ 

the one who accuses them day and night ³⁴  before our God,

has been thrown down.

Revelation 12:1

The Woman, the Child, and the Dragon

12:1 Then ³⁵  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ³⁶ 

Revelation 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ³⁷  Smyrna, ³⁸  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Psalms 3:8

3:8 The Lord delivers; ³⁹ 

you show favor to your people. ⁴⁰  (Selah)

Jonah 2:9

2:9 But as for me, I promise to offer a sacrifice to you with a public declaration ⁴¹  of praise; ⁴² 

I will surely do ⁴³  what I have promised. ⁴⁴ 

Salvation ⁴⁵  belongs to the Lord!” ⁴⁶ 

Matthew 6:13

6:13 And do not lead us into temptation, ⁴⁷  but deliver us from the evil one. ⁴⁸ 

Matthew 6:1

Pure-hearted Giving

6:1 “Be ⁴⁹  careful not to display your righteousness merely to be seen by people. ⁵⁰  Otherwise you have no reward with your Father in heaven.

Matthew 1:16-17

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ⁵¹  Jesus was born, who is called Christ. ⁵² 

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ⁵³  fourteen generations.

[4:10]  ¹ tn Grk “the twenty-four elders fall 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.”

[4:10]  ² sn See the note on the word crown in Rev 3:11.

[4:10]  ³ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ⁴ 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).

[5:9]  ⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁷ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁸ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ¹⁰ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ¹¹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ¹² tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ¹³ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ¹⁴ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ¹⁵ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “saying.”

[5:12]  ²¹ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ²³ tn Grk “saying.”

[5:13]  ²⁴ tn Or “dominion.”

[7:10]  ²⁵ tn The dative here has been translated as a dative of possession.

[7:11]  ²⁶ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ²⁷ 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.”

[11:15]  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.”

[12:10]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ³¹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ³³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ³⁴ tn Or “who accuses them continually.”

[12:1]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ³⁶ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[1:11]  ³⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ³⁸ tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[3:8]  ³⁹ tn Heb “to the Lord [is] deliverance.”

[3:8]  ⁴⁰ tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

[2:9]  ⁴¹ tn Heb “voice” or “sound.”

[2:9]  ⁴² tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read “with the sound of hymns of thanksgiving” here in 2:9 – the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.”

[2:9]  ⁴³ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

[2:9]  ⁴⁴ tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.

[2:9]  ⁴⁵ tn Or “deliverance” (NAB, NRSV).

[2:9]  ⁴⁶ tn Or “comes from the Lord.” For similar uses of the preposition lamed (לְ, lÿ) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7-8.

[6:13]  ⁴⁷ tn Or “into a time of testing.”

[6:13]  ⁴⁸ 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.

[6:1]  ⁴⁹ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ⁵⁰ tn Grk “before people in order to be seen by them.”

[1:16]  ⁵¹ tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  ⁵² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  ⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”