Daniel 7:13-14

7:13 I was watching in the night visions,

“And with ¹  the clouds of the sky ² 

one like a son of man ³  was approaching.

He went up to the Ancient of Days

and was escorted ⁴  before him.

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁵  him.

His authority is eternal and will not pass away. ⁶ 

His kingdom will not be destroyed. ⁷ 

Lukas 10:22

10:22 All things have been given to me by my Father. ⁸  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ⁹  to reveal him.”

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹⁰ 

Yohanes 13:13

13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ¹¹  for that is what I am. ¹² 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ¹³  so that he may give eternal life to everyone you have given him. ¹⁴ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁵  to heaven ¹⁶  and said, “Father, the time ¹⁷  has come. Glorify your Son, so that your ¹⁸  Son may glorify you –

1 Korintus 15:27

15:27 For he has put everything in subjection under his feet. ¹⁹  But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him.

Efesus 1:20-22

1:20 This power ²⁰  he exercised ²¹  in Christ when he raised him ²²  from the dead and seated him ²³  at his right hand in the heavenly realms ²⁴  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God ²⁵  put ²⁶  all things under Christ’s ²⁷  feet, ²⁸  and he gave him to the church as head over all things. ²⁹ 

Efesus 2:9-10

2:9 it is not from ³⁰  works, so that no one can boast. ³¹  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ³² 

[7:13]  ¹ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ³ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ⁴ tn Aram “they brought him near.”

[7:14]  ⁵ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁶ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁷ tn Aram “is one which will not be destroyed.”

[10:22]  ⁸ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ⁹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[3:35]  ¹⁰ tn Grk “has given all things into his hand” (an idiom).

[13:13]  ¹¹ tn Or “rightly.”

[13:13]  ¹² tn Grk “and I am these things.”

[17:2]  ¹³ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹⁴ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:1]  ¹⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁷ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹⁸ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[15:27]  ¹⁹ sn A quotation from Ps 8:6.

[1:20]  ²⁰ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²¹ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²² tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ²³ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁴ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ²⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ²⁶ tn Grk “subjected.”

[1:22]  ²⁷ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ²⁸ sn An allusion to Ps 8:6.

[1:22]  ²⁹ tn Grk “and he gave him as head over all things to the church.”

[2:9]  ³⁰ tn Or “not as a result of.”

[2:9]  ³¹ tn Grk “lest anyone should boast.”

[2:10]  ³² tn Grk “so that we might walk in them” (or “by them”).

[2:10]  sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.