Mazmur 146:6-7

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ¹ 

146:7 vindicates the oppressed, ² 

and gives food to the hungry.

The Lord releases the imprisoned.

Bilangan 14:17-19

14:17 So now, let the power of my Lord ³  be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, ⁴  forgiving iniquity and transgression, ⁵  but by no means clearing ⁶  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ⁷  14:19 Please forgive ⁸  the iniquity of this people according to your great loyal love, ⁹  just as you have forgiven this people from Egypt even until now.”

Matius 6:13

6:13 And do not lead us into temptation, ¹⁰  but deliver us from the evil one. ¹¹ 

Efesus 3:20

3:20 Now to him who by the power that is working within us ¹²  is able to do far beyond ¹³  all that we ask or think,

[146:6]  ¹ tn Heb “the one who guards faithfulness forever.”

[146:7]  ² tn Heb “executes justice for the oppressed.”

[14:17]  ³ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[14:18]  ⁴ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ⁵ tn Or “rebellion.”

[14:18]  ⁶ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ⁷ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:19]  ⁸ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ⁹ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[6:13]  ¹⁰ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ¹¹ 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.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[3:20]  ¹² sn On the power that is working within us see 1:19-20.

[3:20]  ¹³ tn Or “infinitely beyond,” “far more abundantly than.”