Romans 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Galatians 1:4-5

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father, 1:5 to whom be glory forever and ever! Amen.

Ephesians 3:20-21

3:20 Now to him who by the power that is working within us ¹  is able to do far beyond ²  all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Philippians 4:20

4:20 May glory be given to God our Father forever and ever. Amen.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ³  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 1:17

1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ⁴ 

Philippians 1:16

1:16 The latter do so from love because they know that I am placed here for the defense of the gospel.

Philippians 1:2

1:2 Grace and peace to you ⁵  from God our Father and the Lord Jesus Christ!

Philippians 4:18

4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

Hebrews 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ⁶  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁷  Amen.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ⁸  about which we are speaking, ⁹  under the control of angels.

Hebrews 5:10-11

5:10 and he was designated ¹⁰  by God as high priest in the order of Melchizedek. ¹¹ 

The Need to Move on to Maturity

5:11 On this topic we have much to say ¹²  and it is difficult to explain, since you have become sluggish ¹³  in hearing.

Hebrews 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Revelation 1:5-6

1:5 and from Jesus Christ – the faithful ¹⁴  witness, ¹⁵  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ¹⁶  from our sins at the cost of ¹⁷  his own blood 1:6 and has appointed ¹⁸  us as a kingdom, ¹⁹  as priests ²⁰  serving his God and Father – to him be the glory and the power for ever and ever! ²¹  Amen.

Revelation 4:9-11

4:9 And whenever the living creatures give glory, honor, ²²  and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground ²³  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²⁴  before his ²⁵  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!” ²⁶ 

Revelation 5:9-14

5:9 They were singing a new song: ²⁷ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁸ 

and at the cost of your own blood ²⁹  you have purchased ³⁰  for God

persons ³¹  from every tribe, language, ³²  people, and nation.

5:10 You have appointed ³³  them ³⁴  as a kingdom and priests ³⁵  to serve ³⁶  our God, and they will reign ³⁷  on the earth.”

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!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁴⁷  and worshiped.

Revelation 7:10-12

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

“Salvation belongs to our God, ⁴⁸ 

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

7:11 And all the angels stood ⁴⁹  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 ⁵⁰  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 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. ⁵¹ 

For he has judged ⁵²  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁵³  poured out by her own hands!” ⁵⁴ 

19:3 Then ⁵⁵  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁵⁶  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁵⁷  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁵⁸  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 ⁵⁹  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: ⁶⁰ 

“Hallelujah!

For the Lord our God, ⁶¹  the All-Powerful, ⁶²  reigns!

[3:20]  ¹ sn On the power that is working within us see 1:19-20.

[3:20]  ² tn Or “infinitely beyond,” “far more abundantly than.”

[4:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:17]  ⁴ tn Grk “thinking to cause trouble to my bonds.”

[1:2]  ⁵ tn Grk “Grace to you and peace.”

[13:21]  ⁶ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ⁷ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[2:5]  ⁸ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ⁹ sn See the previous reference to the world in Heb 1:6.

[5:10]  ¹⁰ tn Grk “having been designated,” continuing the thought of Heb 5:9.

[5:10]  ¹¹ sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.

[5:11]  ¹² tn Grk “concerning which the message for us is great.”

[5:11]  ¹³ tn Or “dull.”

[1:5]  ¹⁴ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹⁵ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹⁶ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  ¹⁷ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[1:6]  ¹⁸ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ¹⁹ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ²⁰ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ²¹ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[4:9]  ²² tn Here 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.

[4:10]  ²³ 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]  ²⁴ sn See the note on the word crown in Rev 3:11.

[4:10]  ²⁵ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ²⁶ 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]  ²⁷ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ³⁴ 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]  ³⁵ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ³⁶ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ³⁷ 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]  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.”

[5:14]  ⁴⁷ tn Grk “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.”

[7:10]  ⁴⁸ tn The dative here has been translated as a dative of possession.

[7:11]  ⁴⁹ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁵⁰ 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.”

[19:2]  ⁵¹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁵² 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]  ⁵³ tn See the note on the word “servants” in 1:1.

[19:2]  ⁵⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ⁵⁶ tn Or “her smoke ascends forever and ever.”

[19:4]  ⁵⁷ 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]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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.”