Acts 2:33-36

2:33 So then, exalted ¹  to the right hand ²  of God, and having received ³  the promise of the Holy Spirit ⁴  from the Father, he has poured out ⁵  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁶  at my right hand

2:35 until I make your enemies a footstool ⁷  for your feet.”’ ⁸ 

2:36 Therefore let all the house of Israel know beyond a doubt ⁹  that God has made this Jesus whom you crucified ¹⁰  both Lord ¹¹  and Christ.” ¹² 

Acts 5:31

5:31 God exalted him ¹³  to his right hand as Leader ¹⁴  and Savior, to give repentance to Israel and forgiveness of sins. ¹⁵ 

Psalms 2:6-12

2:6 “I myself ¹⁶  have installed ¹⁷  my king

on Zion, my holy hill.”

2:7 The king says, ¹⁸  “I will announce the Lord’s decree. He said to me: ¹⁹ 

‘You are my son! ²⁰  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ²¹ 

the ends of the earth as your personal property.

2:9 You will break them ²²  with an iron scepter; ²³ 

you will smash them like a potter’s jar!’” ²⁴ 

2:10 So now, you kings, do what is wise; ²⁵ 

you rulers of the earth, submit to correction! ²⁶ 

2:11 Serve ²⁷  the Lord in fear!

Repent in terror! ²⁸ 

2:12 Give sincere homage! ²⁹ 

Otherwise he ³⁰  will be angry, ³¹ 

and you will die because of your behavior, ³² 

when his anger quickly ignites. ³³ 

How blessed ³⁴  are all who take shelter in him! ³⁵ 

Psalms 110:1-2

Psalm 110 ³⁶ 

A psalm of David.

110:1 Here is the Lord’s proclamation ³⁷  to my lord: ³⁸ 

“Sit down at my right hand ³⁹  until I make your enemies your footstool!” ⁴⁰ 

110:2 The Lord ⁴¹  extends ⁴²  your dominion ⁴³  from Zion.

Rule in the midst of your enemies!

Matthew 11:27

11:27 All things have been handed over to me by my Father. ⁴⁴  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁴⁵  to reveal him.

Matthew 28:18

28:18 Then Jesus came up and said to them, ⁴⁶  “All authority in heaven and on earth has been given to me.

John 3:35-36

3:35 The Father loves the Son and has placed all things under his authority. ⁴⁷  3:36 The one who believes in the Son has eternal life. The one who rejects ⁴⁸  the Son will not see life, but God’s wrath ⁴⁹  remains ⁵⁰  on him.

John 5:22-23

5:22 Furthermore, the Father does not judge ⁵¹  anyone, but has assigned ⁵²  all judgment to the Son, 5:23 so that all people ⁵³  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.

John 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ⁵⁴  because Jesus was not yet glorified.) ⁵⁵ 

John 12:16

12:16 (His disciples did not understand these things when they first happened, ⁵⁶  but when Jesus was glorified, ⁵⁷  then they remembered that these things were written about him and that these things had happened ⁵⁸  to him.) ⁵⁹ 

John 13:31-32

The Prediction of Peter’s Denial

13:31 When ⁶⁰  Judas ⁶¹  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ⁶²  God will also glorify him in himself, and he will glorify him right away. ⁶³ 

John 16:14-15

16:14 He ⁶⁴  will glorify me, ⁶⁵  because he will receive ⁶⁶  from me what is mine ⁶⁷  and will tell it to you. ⁶⁸  16:15 Everything that the Father has is mine; that is why I said the Spirit ⁶⁹  will receive from me what is mine ⁷⁰  and will tell it to you. ⁷¹ 

John 17:1-5

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁷²  to heaven ⁷³  and said, “Father, the time ⁷⁴  has come. Glorify your Son, so that your ⁷⁵  Son may glorify you – 17:2 just as you have given him authority over all humanity, ⁷⁶  so that he may give eternal life to everyone you have given him. ⁷⁷  17:3 Now this ⁷⁸  is eternal life ⁷⁹  – that they know you, the only true God, and Jesus Christ, ⁸⁰  whom you sent. 17:4 I glorified you on earth by completing ⁸¹  the work you gave me to do. ⁸²  17:5 And now, Father, glorify me at your side ⁸³  with the glory I had with you before the world was created. ⁸⁴ 

Ephesians 1:20-23

1:20 This power ⁸⁵  he exercised ⁸⁶  in Christ when he raised him ⁸⁷  from the dead and seated him ⁸⁸  at his right hand in the heavenly realms ⁸⁹  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 ⁹⁰  put ⁹¹  all things under Christ’s ⁹²  feet, ⁹³  and he gave him to the church as head over all things. ⁹⁴  1:23 Now the church is ⁹⁵  his body, the fullness of him who fills all in all. ⁹⁶ 

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 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁹⁷  now crowned with glory and honor because he suffered death, ⁹⁸  so that by God’s grace he would experience ⁹⁹  death on behalf of everyone.

Revelation 1:5

1:5 and from Jesus Christ – the faithful ¹⁰⁰  witness, ¹⁰¹  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ¹⁰²  from our sins at the cost of ¹⁰³  his own blood

Revelation 1:18

1:18 and the one who lives! I ¹⁰⁴  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹⁰⁵ 

[2:33]  ¹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁵ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ⁶ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ⁷ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁸ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ⁹ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:31]  ¹³ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹⁴ tn Or “Founder” (of a movement).

[5:31]  ¹⁵ tn Or “to give repentance and forgiveness of sins to Israel.”

[2:6]  ¹⁶ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹⁷ tn Or perhaps “consecrated.”

[2:7]  ¹⁸ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ¹⁹ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ²⁰ 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]  ²¹ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ²² 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]  ²³ 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]  ²⁴ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[2:10]  ²⁵ sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

[2:10]  ²⁶ tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

[2:11]  ²⁷ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ²⁸ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[2:12]  ²⁹ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ³⁰ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ³¹ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ³² tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ³³ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ³⁴ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ³⁵ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[110:1]  ³⁶ 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]  ³⁷ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁴³ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[11:27]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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.

[3:35]  ⁴⁷ tn Grk “has given all things into his hand” (an idiom).

[3:36]  ⁴⁸ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁴⁹ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁵⁰ tn Or “resides.”

[5:22]  ⁵¹ tn Or “condemn.”

[5:22]  ⁵² tn Or “given,” or “handed over.”

[5:23]  ⁵³ 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”).

[7:39]  ⁵⁴ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁵⁵ sn This is a parenthetical note by the author.

[12:16]  ⁵⁶ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ⁵⁷ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ⁵⁸ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ⁵⁹ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[13:31]  ⁶⁰ tn Grk “Then when.”

[13:31]  ⁶¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ⁶² tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ⁶³ tn Or “immediately.”

[16:14]  ⁶⁴ tn Grk “That one.”

[16:14]  ⁶⁵ tn Or “will honor me.”

[16:14]  ⁶⁶ tn Or “he will take.”

[16:14]  ⁶⁷ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ⁶⁸ tn Or “will announce it to you.”

[16:15]  ⁶⁹ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁷⁰ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ⁷¹ tn Or “will announce it to you.”

[17:1]  ⁷² tn Grk “he raised his eyes” (an idiom).

[17:1]  ⁷³ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁷⁴ tn Grk “the hour.”

[17:1]  ⁷⁵ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:2]  ⁷⁶ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁷⁷ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ⁷⁸ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ⁷⁹ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ⁸⁰ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:4]  ⁸¹ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  ⁸² tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ⁸³ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ⁸⁴ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[1:20]  ⁸⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁸⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁹¹ tn Grk “subjected.”

[1:22]  ⁹² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁹³ sn An allusion to Ps 8:6.

[1:22]  ⁹⁴ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ⁹⁵ 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]  ⁹⁶ tn Or perhaps, “who is filled entirely.”

[2:9]  ⁹⁷ tn Or “who was made a little lower than the angels.”

[2:9]  ⁹⁸ tn Grk “because of the suffering of death.”

[2:9]  ⁹⁹ tn Grk “would 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).

[1:5]  ¹⁰⁰ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹⁰¹ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹⁰² tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  ¹⁰³ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[1:18]  ¹⁰⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹⁰⁵ 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.”