7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 1 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
2:6 “I myself 2 have installed 3 my king
on Zion, my holy hill.”
2:7 The king says, 4 “I will announce the Lord’s decree. He said to me: 5
‘You are my son! 6 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 7
the ends of the earth as your personal property.
8:6 you appoint them to rule over your creation; 8
you have placed 9 everything under their authority, 10
A psalm of David.
110:1 Here is the Lord’s proclamation 12 to my lord: 13
“Sit down at my right hand 14 until I make your enemies your footstool!” 15
110:2 The Lord 16 extends 17 your dominion 18 from Zion.
Rule in the midst of your enemies!
19:11 While the people were listening to these things, Jesus 24 proceeded to tell a parable, because he was near to Jerusalem, 25 and because they thought 26 that the kingdom of God 27 was going to 28 appear immediately. 19:12 Therefore he said, “A nobleman 29 went to a distant country to receive 30 for himself a kingdom and then return. 31
5:24 “I tell you the solemn truth, 36 the one who hears 37 my message 38 and believes the one who sent me has eternal life and will not be condemned, 39 but has crossed over from death to life. 5:25 I tell you the solemn truth, 40 a time 41 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 42 authority to execute judgment, 43 because he is the Son of Man.
5:1 After this 44 there was a Jewish feast, 45 and Jesus went up to Jerusalem. 46
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.
2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 58 any affection or mercy, 59
3:1 Finally, my brothers and sisters, 60 rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.
1 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
2 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
3 tn Or perhaps “consecrated.”
4 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
5 tn Or “I will relate the decree. The
6 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.
7 sn I will give you the nations. The
8 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
9 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
10 tn Heb “under his feet.”
11 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.
12 tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.
13 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).
14 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.
15 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).
16 tn Since the
17 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
18 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
19 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.
20 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
21 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.
22 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.
23 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
25 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
26 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
27 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
28 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
29 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
30 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
31 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
32 tn Grk “has given all things into his hand” (an idiom).
33 tn Or “condemn.”
34 tn Or “given,” or “handed over.”
35 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”).
36 tn Grk “Truly, truly, I say to you.”
37 tn Or “obeys.”
38 tn Or “word.”
39 tn Grk “and does not come into judgment.”
40 tn Grk “Truly, truly, I say to you.”
41 tn Grk “an hour.”
42 tn Grk “him.”
43 tn Grk “authority to judge.”
44 sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.
45 tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë1 33 892 1424 pm, but is lacking in {Ì66,75 A B D T Ws Θ Ë13 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.
46 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
47 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
48 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
49 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
50 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.
51 tc The majority of
52 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.
53 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
54 tn Grk “subjected.”
55 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
56 sn An allusion to Ps 8:6.
57 tn Grk “and he gave him as head over all things to the church.”
58 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
59 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
60 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
61 tn Grk “The one who conquers, to him I will grant.”
62 tn Or “who is victorious”; traditionally, “who overcomes.”
63 tn Grk “I will give [grant] to him.”
64 tn Or “have been victorious”; traditionally, “have overcome.”