Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹ 

Yohanes 10:29-30

10:29 My Father, who has given them to me, is greater than all, ²  and no one can snatch ³  them from my Father’s hand. 10:30 The Father and I ⁴  are one.” ⁵ 

Yohanes 13:3

13:3 Because Jesus ⁶  knew that the Father had handed all things over to him, ⁷  and that he had come from God and was going back to God,

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ⁸  so that he may give eternal life to everyone you have given him. ⁹ 

Yohanes 17:10

17:10 Everything ¹⁰  I have belongs to you, ¹¹  and everything you have belongs to me, ¹²  and I have been glorified by them. ¹³ 

Matius 11:27

11:27 All things have been handed over to me by my Father. ¹⁴  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ¹⁵  to reveal him.

Matius 28:18

28:18 Then Jesus came up and said to them, ¹⁶  “All authority in heaven and on earth has been given to me.

Lukas 10:22

10:22 All things have been given to me by my Father. ¹⁷  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 ¹⁸  to reveal him.”

Kolose 1:19

1:19 For God ¹⁹  was pleased to have all his ²⁰  fullness dwell ²¹  in the Son ²² 

Kolose 2:3

2:3 in whom are hidden all the treasures of wisdom and knowledge.

Kolose 2:9

2:9 For in him all the fullness of deity lives ²³  in bodily form,

[3:35]  ¹ tn Grk “has given all things into his hand” (an idiom).

[10:29]  ² tn Or “is superior to all.”

[10:29]  ³ tn Or “no one can seize.”

[10:30]  ⁴ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁵ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[13:3]  ⁶ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁷ tn Grk “had given all things into his hands.”

[17:2]  ⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:10]  ¹⁰ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ¹¹ tn Or “Everything I have is yours.”

[17:10]  ¹² tn Or “everything you have is mine.”

[17:10]  ¹³ tn Or “I have been honored among them.”

[17:10]  sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.

[11:27]  ¹⁴ 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.

[11:27]  ¹⁵ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[28:18]  ¹⁶ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:22]  ¹⁷ 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]  ¹⁸ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[1:19]  ¹⁹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁰ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²¹ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²² tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[2:9]  ²³ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.