Matius 11:27

11:27 All things have been handed over to me by my Father. ¹  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ²  to reveal him.

Matius 16:28

16:28 I tell you the truth, ³  there are some standing here who will not ⁴  experience ⁵  death before they see the Son of Man coming in his kingdom.” ⁶ 

Mazmur 2:6-9

2:6 “I myself ⁷  have installed ⁸  my king

on Zion, my holy hill.”

2:7 The king says, ⁹  “I will announce the Lord’s decree. He said to me: ¹⁰ 

‘You are my son! ¹¹  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ¹² 

the ends of the earth as your personal property.

2:9 You will break them ¹³  with an iron scepter; ¹⁴ 

you will smash them like a potter’s jar!’” ¹⁵ 

Mazmur 89:19

89:19 Then you ¹⁶  spoke through a vision to your faithful followers ¹⁷  and said:

“I have energized a warrior; ¹⁸ 

I have raised up a young man ¹⁹  from the people.

Mazmur 89:27

89:27 I will appoint him to be my firstborn son, ²⁰ 

the most exalted of the earth’s kings.

Mazmur 110:1-3

Psalm 110 ²¹ 

A psalm of David.

110:1 Here is the Lord’s proclamation ²²  to my lord: ²³ 

“Sit down at my right hand ²⁴  until I make your enemies your footstool!” ²⁵ 

110:2 The Lord ²⁶  extends ²⁷  your dominion ²⁸  from Zion.

Rule in the midst of your enemies!

110:3 Your people willingly follow you ²⁹  when you go into battle. ³⁰ 

On the holy hills ³¹  at sunrise ³²  the dew of your youth ³³  belongs to you. ³⁴ 

Yesaya 9:6-7

9:6 For a child has been ³⁵  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ³⁶ 

Extraordinary Strategist, ³⁷ 

Mighty God, ³⁸ 

Everlasting Father, ³⁹ 

Prince of Peace. ⁴⁰ 

9:7 His dominion will be vast ⁴¹ 

and he will bring immeasurable prosperity. ⁴² 

He will rule on David’s throne

and over David’s kingdom, ⁴³ 

establishing it ⁴⁴  and strengthening it

by promoting justice and fairness, ⁴⁵ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁴⁶  will accomplish this.

Daniel 7:14

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

All peoples, nations, and language groups were serving ⁴⁷  him.

His authority is eternal and will not pass away. ⁴⁸ 

His kingdom will not be destroyed. ⁴⁹ 

Lukas 1:32-33

1:32 He ⁵⁰  will be great, ⁵¹  and will be called the Son of the Most High, ⁵²  and the Lord God will give him the throne of his father ⁵³  David. 1:33 He ⁵⁴  will reign over the house of Jacob ⁵⁵  forever, and his kingdom will never end.”

Lukas 10:22

10:22 All things have been given to me by my Father. ⁵⁶  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 ⁵⁷  to reveal him.”

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ⁵⁸ 

Yohanes 5:22-27

5:22 Furthermore, the Father does not judge ⁵⁹  anyone, but has assigned ⁶⁰  all judgment to the Son, 5:23 so that all people ⁶¹  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

5:24 “I tell you the solemn truth, ⁶²  the one who hears ⁶³  my message ⁶⁴  and believes the one who sent me has eternal life and will not be condemned, ⁶⁵  but has crossed over from death to life. 5:25 I tell you the solemn truth, ⁶⁶  a time ⁶⁷  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son ⁶⁸  authority to execute judgment, ⁶⁹  because he is the Son of Man.

Yohanes 13:3

13:3 Because Jesus ⁷⁰  knew that the Father had handed all things over to him, ⁷¹  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, ⁷²  so that he may give eternal life to everyone you have given him. ⁷³ 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁷⁴  that God has made this Jesus whom you crucified ⁷⁵  both Lord ⁷⁶  and Christ.” ⁷⁷ 

Kisah Para Rasul 10:36

10:36 You know ⁷⁸  the message ⁷⁹  he sent to the people ⁸⁰  of Israel, proclaiming the good news of peace ⁸¹  through ⁸²  Jesus Christ ⁸³  (he is Lord ⁸⁴  of all) –

Roma 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ⁸⁵ 

Kolose 1:27

1:27 God wanted to make known to them the glorious ⁸⁶  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Efesus 1:20-22

1:20 This power ⁸⁷  he exercised ⁸⁸  in Christ when he raised him ⁸⁹  from the dead and seated him ⁹⁰  at his right hand in the heavenly realms ⁹¹  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 ⁹²  put ⁹³  all things under Christ’s ⁹⁴  feet, ⁹⁵  and he gave him to the church as head over all things. ⁹⁶ 

Filipi 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Kolose 1:16-19

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁹⁷  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁹⁸  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁹⁹  from among the dead, so that he himself may become first in all things. ¹⁰⁰ 

1:19 For God ¹⁰¹  was pleased to have all his ¹⁰²  fullness dwell ¹⁰³  in the Son ¹⁰⁴ 

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ¹⁰⁵  whom he appointed heir of all things, and through whom he created the world. ¹⁰⁶ 

Ibrani 2:8

2:8 You put all things under his control.” ¹⁰⁷ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ¹⁰⁸ 

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ¹⁰⁹  to enjoy their work, ¹¹⁰ 

because that is their ¹¹¹  reward;

for who can show them what the future holds? ¹¹² 

Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹¹³  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ¹¹⁴ 

and he will reign for ever and ever.”

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ¹¹⁵  the Lamb are the called, chosen, and faithful.”

Wahyu 19:16

19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

[11:27]  ¹ 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]  ² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[16:28]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ⁵ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[16:28]  ⁶ sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[2:6]  ⁷ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ⁸ tn Or perhaps “consecrated.”

[2:7]  ⁹ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ¹⁰ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ¹¹ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[2:8]  ¹² sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ¹³ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ¹⁴ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ¹⁵ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[89:19]  ¹⁶ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ¹⁷ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ¹⁸ tn Heb “I have placed help upon a warrior.”

[89:19]  ¹⁹ tn Or perhaps “a chosen one.”

[89:27]  ²⁰ sn The firstborn son typically had special status and received special privileges.

[110:1]  ²¹ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ²² tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ²³ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ²⁴ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ²⁵ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[110:2]  ²⁶ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ²⁷ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ²⁸ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:3]  ²⁹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ³⁰ tn Heb “in the day of your power.”

[110:3]  ³¹ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ³² tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ³³ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ³⁴ tn Heb “to you [is].”

[9:6]  ³⁵ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ³⁶ tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ³⁷ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ³⁸ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ³⁹ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ⁴⁰ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[9:7]  ⁴¹ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ⁴² tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ⁴³ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ⁴⁴ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ⁴⁵ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁴⁶ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[7:14]  ⁴⁷ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁴⁸ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁴⁹ tn Aram “is one which will not be destroyed.”

[1:32]  ⁵⁰ tn Grk “this one.”

[1:32]  ⁵¹ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁵² sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁵³ tn Or “ancestor.”

[1:33]  ⁵⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ⁵⁵ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[10:22]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “has given all things into his hand” (an idiom).

[5:22]  ⁵⁹ tn Or “condemn.”

[5:22]  ⁶⁰ tn Or “given,” or “handed over.”

[5:23]  ⁶¹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:24]  ⁶² tn Grk “Truly, truly, I say to you.”

[5:24]  ⁶³ tn Or “obeys.”

[5:24]  ⁶⁴ tn Or “word.”

[5:24]  ⁶⁵ tn Grk “and does not come into judgment.”

[5:25]  ⁶⁶ tn Grk “Truly, truly, I say to you.”

[5:25]  ⁶⁷ tn Grk “an hour.”

[5:27]  ⁶⁸ tn Grk “him.”

[5:27]  ⁶⁹ tn Grk “authority to judge.”

[13:3]  ⁷⁰ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁷¹ tn Grk “had given all things into his hands.”

[17:2]  ⁷² tn Or “all people”; Grk “all flesh.”

[17:2]  ⁷³ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[2:36]  ⁷⁴ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁷⁵ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁷⁶ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁷⁷ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[10:36]  ⁷⁸ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁷⁹ tn Grk “the word.”

[10:36]  ⁸⁰ tn Grk “to the sons.”

[10:36]  ⁸¹ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁸² tn Or “by.”

[10:36]  ⁸³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁸⁴ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[14:1]  ⁸⁵ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:27]  ⁸⁶ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:20]  ⁸⁷ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁸⁸ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁹³ tn Grk “subjected.”

[1:22]  ⁹⁴ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁹⁵ sn An allusion to Ps 8:6.

[1:22]  ⁹⁶ tn Grk “and he gave him as head over all things to the church.”

[1:16]  ⁹⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁹⁸ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ⁹⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹⁰⁰ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:2]  ¹⁰⁵ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ¹⁰⁶ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[2:8]  ¹⁰⁷ tn Grk “you subjected all things under his feet.”

[2:8]  sn A quotation from Ps 8:4-6.

[2:8]  ¹⁰⁸ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[3:22]  ¹⁰⁹ tn Heb “man.”

[3:22]  ¹¹⁰ tn Heb “his works.”

[3:22]  ¹¹¹ tn Heb “his.”

[3:22]  ¹¹² tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).

[11:15]  ¹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:14]  ¹¹⁵ tn See BDAG 636 s.v. μετά A.2.a.α.