Psalms 8:6

8:6 you appoint them to rule over your creation; ¹ 

you have placed ²  everything under their authority, ³ 

Matthew 11:27

11:27 All things have been handed over to me by my Father. ⁴  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁵  to reveal him.

Matthew 28:18

28:18 Then Jesus came up and said to them, ⁶  “All authority in heaven and on earth has been given to me.

John 3:35

3:35 The Father loves the Son and has placed all things under his authority. ⁷ 

John 13:3

13:3 Because Jesus ⁸  knew that the Father had handed all things over to him, ⁹  and that he had come from God and was going back to God,

Ephesians 1:20

1:20 This power ¹⁰  he exercised ¹¹  in Christ when he raised him ¹²  from the dead and seated him ¹³  at his right hand in the heavenly realms ¹⁴ 

Philippians 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.

Hebrews 1:13

1:13 But to which of the angels ¹⁵  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ¹⁶ 

Hebrews 2:8

2:8 You put all things under his control.” ¹⁷ 

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, ¹⁸ 

Hebrews 10:12

10:12 But when this priest ¹⁹  had offered one sacrifice for sins for all time, he sat down at the right hand ²⁰  of God,

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ²¹ 

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ²²  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²³ 

Revelation 1:18

1:18 and the one who lives! I ²⁴  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ²⁵ 

¹ tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”

² 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).

³ tn Heb “under his feet.”

⁴ 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.

⁵ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

⁶ 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.

⁷ tn Grk “has given all things into his hand” (an idiom).

⁸ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

⁹ tn Grk “had given all things into his hands.”

¹⁰ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

¹¹ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

¹² 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.

¹³ 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.

¹⁴ 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.

¹⁵ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

¹⁶ sn A quotation from Ps 110:1.

¹⁷ tn Grk “you subjected all things under his feet.”

¹⁸ 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.

¹⁹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

²⁰ sn An allusion to Ps 110:1.

²¹ tn Grk “those who approach.”

²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

²³ tn Grk “of our confession.”

²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁵ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”