Mazmur 29:10

29:10 The Lord sits enthroned over the engulfing waters, ¹ 

the Lord sits enthroned ²  as the eternal king.

Mazmur 93:1

Psalm 93 ³ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ⁴ 

Indeed, the world is established, it cannot be moved.

Mazmur 145:13

145:13 Your kingdom is an eternal kingdom, ⁵ 

and your dominion endures through all generations.

Mazmur 146:10

146:10 The Lord rules forever,

your God, O Zion, throughout the generations to come! ⁶ 

Praise the Lord!

Yesaya 33:22

33:22 For the Lord, our ruler,

the Lord, our commander,

the Lord, our king –

he will deliver us.

Yeremia 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

Ratapan 5:19

5:19 But you, O Lord, reign forever;

your throne endures from generation to generation.

Daniel 4:34

4:34 But at the end of the appointed time ⁷  I, Nebuchadnezzar, looked up ⁸  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.

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ⁹ 

Daniel 6:1

Daniel is Thrown into a Lions’ Den

6:1 It seemed like a good idea to Darius ¹⁰  to appoint over the kingdom 120 satraps ¹¹  who would be in charge of the entire kingdom.

Titus 1:1

Salutation

1:1 From Paul, ¹²  a slave ¹³  of God and apostle of Jesus Christ, to further the faith ¹⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:15-16

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[29:10]  ¹ tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.

[29:10]  ² tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[93:1]  ³ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ⁴ sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[145:13]  ⁵ tn Heb “a kingdom of all ages.”

[146:10]  ⁶ tn Heb “for a generation and a generation.”

[4:34]  ⁷ tn Aram “days.”

[4:34]  ⁸ tn Aram “lifted up my eyes.”

[6:26]  ⁹ tn Aram “until the end.”

[6:1]  ¹⁰ tn Aram “It was pleasing before Darius.”

[6:1]  ¹¹ tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”