Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹  that God has made this Jesus whom you crucified ²  both Lord ³  and Christ.” ⁴ 

Acts 4:10-12

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁵  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ⁶  is the stone that was rejected by you, ⁷  the builders, that has become the cornerstone. ⁸  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁹  by which we must ¹⁰  be saved.”

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹¹ 

Romans 6:9-10

6:9 We know ¹²  that since Christ has been raised from the dead, he is never going to die ¹³  again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God.

Romans 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.

Ephesians 1:19-23

1:19 and what is the incomparable ¹⁴  greatness of his power toward ¹⁵  us who believe, as displayed in ¹⁶  the exercise of his immense strength. ¹⁷  1:20 This power ¹⁸  he exercised ¹⁹  in Christ when he raised him ²⁰  from the dead and seated him ²¹  at his right hand in the heavenly realms ²²  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 ²³  put ²⁴  all things under Christ’s ²⁵  feet, ²⁶  and he gave him to the church as head over all things. ²⁷  1:23 Now the church is ²⁸  his body, the fullness of him who fills all in all. ²⁹ 

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.

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ³⁰  any affection or mercy, ³¹ 

Philippians 3:18

3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ³²  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Revelation 1:17-18

1:17 When ³³  I saw him I fell down at his feet as though I were dead, but ³⁴  he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I ³⁵  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ³⁶ 

[2:36]  ¹ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ² 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]  ³ 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]  ⁴ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:10]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ⁶ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ⁷ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ⁸ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹⁰ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[6:4]  ¹¹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:9]  ¹² tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ¹³ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[1:19]  ¹⁴ tn Or “immeasurable, surpassing”

[1:19]  ¹⁵ tn Or “for, to”

[1:19]  ¹⁶ tn Grk “according to.”

[1:19]  ¹⁷ tn Grk “according to the exercise of the might of his strength.”

[1:20]  ¹⁸ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

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

[1:20]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ²⁴ tn Grk “subjected.”

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

[1:22]  ²⁶ sn An allusion to Ps 8:6.

[1:22]  ²⁷ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ²⁸ tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.

[1:23]  ²⁹ tn Or perhaps, “who is filled entirely.”

[2:1]  ³⁰ 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.

[2:1]  ³¹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:1]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:17]  ³³ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ³⁴ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[1:18]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ³⁶ 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.”