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 5:31

5:31 God exalted him ⁵  to his right hand as Leader ⁶  and Savior, to give repentance to Israel and forgiveness of sins. ⁷ 

Psalms 2:6-8

2:6 “I myself ⁸  have installed ⁹  my king

on Zion, my holy hill.”

2:7 The king says, ¹⁰  “I will announce the Lord’s decree. He said to me: ¹¹ 

‘You are my son! ¹²  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ¹³ 

the ends of the earth as your personal property.

Psalms 24:7-10

24:7 Look up, ¹⁴  you gates!

Rise up, ¹⁵  you eternal doors!

Then the majestic king ¹⁶  will enter! ¹⁷ 

24:8 Who is this majestic king? ¹⁸ 

The Lord who is strong and mighty!

The Lord who is mighty in battle!

24:9 Look up, you gates!

Rise up, you eternal doors!

Then the majestic king will enter!

24:10 Who is this majestic king?

The Lord who commands armies! ¹⁹ 

He is the majestic king! (Selah)

Psalms 45:6

45:6 Your throne, ²⁰  O God, is permanent. ²¹ 

The scepter ²²  of your kingdom is a scepter of justice.

Psalms 45:11

45:11 Then ²³  the king will be attracted by ²⁴  your beauty.

After all, he is your master! Submit ²⁵  to him! ²⁶ 

Psalms 110:1-2

Psalm 110 ²⁷ 

A psalm of David.

110:1 Here is the Lord’s proclamation ²⁸  to my lord: ²⁹ 

“Sit down at my right hand ³⁰  until I make your enemies your footstool!” ³¹ 

110:2 The Lord ³²  extends ³³  your dominion ³⁴  from Zion.

Rule in the midst of your enemies!

Isaiah 7:14

7:14 For this reason the sovereign master himself will give you a confirming sign. ³⁵  Look, this ³⁶  young woman ³⁷  is about to conceive ³⁸  and will give birth to a son. You, young woman, will name him ³⁹  Immanuel. ⁴⁰ 

Isaiah 45:21-25

45:21 Tell me! Present the evidence! ⁴¹ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁴² 

there is none but me.

45:22 Turn to me so you can be delivered, ⁴³ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

45:23 I solemnly make this oath ⁴⁴  –

what I say is true and reliable: ⁴⁵ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁴⁶ 

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁴⁷ 

All who are angry at him will cower before him. ⁴⁸ 

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ⁴⁹ 

Jeremiah 23:5-6

23:5 “I, the Lord, promise ⁵⁰  that a new time will certainly come ⁵¹ 

when I will raise up for them a righteous branch, ⁵²  a descendant of David.

He will rule over them with wisdom and understanding ⁵³ 

and will do what is just and right in the land. ⁵⁴ 

23:6 Under his rule ⁵⁵  Judah will enjoy safety ⁵⁶ 

and Israel will live in security. ⁵⁷ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ⁵⁸ 

Daniel 7:13-14

7:13 I was watching in the night visions,

“And with ⁵⁹  the clouds of the sky ⁶⁰ 

one like a son of man ⁶¹  was approaching.

He went up to the Ancient of Days

and was escorted ⁶²  before him.

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

All peoples, nations, and language groups were serving ⁶³  him.

His authority is eternal and will not pass away. ⁶⁴ 

His kingdom will not be destroyed. ⁶⁵ 

Hosea 1:7

1:7 But I will have pity on the nation ⁶⁶  of Judah. ⁶⁷  I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, ⁶⁸  by chariot horses, or by chariots.” ⁶⁹ 

Micah 5:2

A King Will Come and a Remnant Will Prosper

5:2 (5:1) As for you, Bethlehem Ephrathah, ⁷⁰ 

seemingly insignificant ⁷¹  among the clans of Judah –

from you a king will emerge who will rule over Israel on my behalf, ⁷² 

one whose origins ⁷³  are in the distant past. ⁷⁴ 

Malachi 3:1

3:1 “I am about to send my messenger, ⁷⁵  who will clear the way before me. Indeed, the Lord ⁷⁶  you are seeking will suddenly come to his temple, and the messenger ⁷⁷  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Matthew 11:27

11:27 All things have been handed over to me by my Father. ⁷⁸  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁷⁹  to reveal him.

Matthew 22:44-46

22:44 ‘The Lord said to my lord, ⁸⁰ 

“Sit at my right hand,

until I put your enemies under your feet”’? ⁸¹ 

22:45 If David then calls him ‘Lord,’ how can he be his son?” ⁸²  22:46 No one ⁸³  was able to answer him a word, and from that day on no one dared to question him any longer.

Matthew 28:18

28:18 Then Jesus came up and said to them, ⁸⁴  “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. ⁸⁵  3:36 The one who believes in the Son has eternal life. The one who rejects ⁸⁶  the Son will not see life, but God’s wrath ⁸⁷  remains ⁸⁸  on him.

John 5:23-29

5:23 so that all people ⁸⁹  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, ⁹⁰  the one who hears ⁹¹  my message ⁹²  and believes the one who sent me has eternal life and will not be condemned, ⁹³  but has crossed over from death to life. 5:25 I tell you the solemn truth, ⁹⁴  a time ⁹⁵  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 ⁹⁶  authority to execute judgment, ⁹⁷  because he is the Son of Man.

5:28 “Do not be amazed at this, because a time ⁹⁸  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ⁹⁹ 

Romans 10:11-13

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ¹⁰⁰  10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ¹⁰¹ 

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.

Romans 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. ¹⁰² 

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹⁰³  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:1

Salutation

1:1 From Paul, ¹⁰⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 1:20-23

1:20 This power ¹⁰⁵  he exercised ¹⁰⁶  in Christ when he raised him ¹⁰⁷  from the dead and seated him ¹⁰⁸  at his right hand in the heavenly realms ¹⁰⁹  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 ¹¹⁰  put ¹¹¹  all things under Christ’s ¹¹²  feet, ¹¹³  and he gave him to the church as head over all things. ¹¹⁴  1:23 Now the church is ¹¹⁵  his body, the fullness of him who fills all in all. ¹¹⁶ 

Ephesians 4:5-12

4:5 one Lord, one faith, one baptism, 4:6 one God and Father of all, who is over all and through all and in all.

4:7 But to each one of us grace was given according to the measure of the gift of Christ. 4:8 Therefore it says, “When he ascended on high he captured ¹¹⁷  captives; he gave gifts to men.” ¹¹⁸  4:9 Now what is the meaning of “he ascended,” except that he also descended ¹¹⁹  to the lower regions, ¹²⁰  namely, the earth? ¹²¹  4:10 He, the very one ¹²²  who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he ¹²³  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ¹²⁴  4:12 to equip ¹²⁵  the saints for the work of ministry, that is, ¹²⁶  to build up the body of Christ,

Philippians 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Colossians 1:15-18

The Supremacy of Christ

1:15 ¹²⁷ He is the image of the invisible God, the firstborn ¹²⁸  over all creation, ¹²⁹ 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹³⁰  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 ¹³¹  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹³²  from among the dead, so that he himself may become first in all things. ¹³³ 

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ¹³⁴  whom he appointed heir of all things, and through whom he created the world. ¹³⁵ 

Hebrews 1:6-12

1:6 But when he again brings ¹³⁶  his firstborn into the world, he says, “Let all the angels of God worship him!” ¹³⁷  1:7 And he says ¹³⁸  of the angels, “He makes ¹³⁹  his angels spirits and his ministers a flame of fire,” ¹⁴⁰  1:8 but of ¹⁴¹  the Son he says, ¹⁴² 

“Your throne, O God, is forever and ever, ¹⁴³ 

and a righteous scepter ¹⁴⁴  is the scepter of your kingdom.

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ¹⁴⁵  with the oil of rejoicing.” ¹⁴⁶ 

1:10 And,

“You founded the earth in the beginning, Lord, ¹⁴⁷ 

and the heavens are the works of your hands.

1:11 They will perish, but you continue.

And they will all grow old like a garment,

1:12 and like a robe you will fold them up

and like a garment ¹⁴⁸  they will be changed,

but you are the same and your years will never run out.” ¹⁴⁹ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹⁵⁰  in various portions ¹⁵¹  and in various ways ¹⁵²  to our ancestors ¹⁵³  through the prophets,

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁵⁴  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁵⁵ 

Revelation 1:5

1:5 and from Jesus Christ – the faithful ¹⁵⁶  witness, ¹⁵⁷  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 ¹⁵⁸  from our sins at the cost of ¹⁵⁹  his own blood

Revelation 1:18

1:18 and the one who lives! I ¹⁶⁰  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹⁶¹ 

Revelation 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 ¹⁶²  the Lamb are the called, chosen, and faithful.”

Revelation 19:16

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

[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.”

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

[5:31]  ⁶ tn Or “Founder” (of a movement).

[5:31]  ⁷ tn Or “to give repentance and forgiveness of sins to Israel.”

[2:6]  ⁸ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ⁹ tn Or perhaps “consecrated.”

[2:7]  ¹⁰ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ¹¹ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ¹² 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]  ¹³ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[24:7]  ¹⁴ tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).

[24:7]  ¹⁵ tn Heb “lift yourselves up.”

[24:7]  ¹⁶ tn Or “king of glory.”

[24:7]  ¹⁷ tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[24:8]  ¹⁸ sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.

[24:10]  ¹⁹ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

[45:6]  ²⁰ sn The king’s throne here symbolizes his rule.

[45:6]  ²¹ tn Or “forever and ever.”

[45:6]  ²² sn The king’s scepter symbolizes his royal authority.

[45:11]  ²³ tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.

[45:11]  ²⁴ tn Or “desire.”

[45:11]  ²⁵ tn Or “bow down.”

[45:11]  ²⁶ sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.

[110:1]  ²⁷ 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]  ²⁸ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ³⁴ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[7:14]  ³⁵ tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.

[7:14]  ³⁶ tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.

[7:14]  ³⁷ tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.

[7:14]  ³⁸ tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).

[7:14]  ³⁹ tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.

[7:14]  ⁴⁰ sn The name Immanuel means “God [is] with us.”

[45:21]  ⁴¹ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁴² tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[45:22]  ⁴³ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[45:23]  ⁴⁴ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁴⁵ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁴⁶ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[45:24]  ⁴⁷ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁴⁸ tn Heb “will come to him and be ashamed.”

[45:25]  ⁴⁹ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[23:5]  ⁵⁰ tn Heb “Oracle of the Lord.”

[23:5]  ⁵¹ tn Heb “Behold the days are coming.”

[23:5]  ⁵² tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ⁵³ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ⁵⁴ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[23:6]  ⁵⁵ tn Heb “In his days [= during the time he rules].”

[23:6]  ⁵⁶ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ⁵⁷ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ⁵⁸ tn Heb “his name will be called ‘The Lord our righteousness’.”

[7:13]  ⁵⁹ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ⁶⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ⁶¹ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ⁶² tn Aram “they brought him near.”

[7:14]  ⁶³ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁶⁴ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁶⁵ tn Aram “is one which will not be destroyed.”

[1:7]  ⁶⁶ tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”

[1:7]  ⁶⁷ tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).

[1:7]  ⁶⁸ tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”

[1:7]  ⁶⁹ sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).

[5:2]  ⁷⁰ sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.

[5:2]  ⁷¹ tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.

[5:2]  ⁷² tn Heb “from you for me one will go out to be a ruler over Israel.”

[5:2]  ⁷³ tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.

[5:2]  ⁷⁴ tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.

[3:1]  ⁷⁵ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ⁷⁶ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ⁷⁷ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[11:27]  ⁷⁸ 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]  ⁷⁹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[22:44]  ⁸⁰ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:44]  ⁸¹ sn A quotation from Ps 110:1.

[22:45]  ⁸² tn Grk “how is he his son?”

[22:46]  ⁸³ tn Here καί (kai) has not been translated.

[28:18]  ⁸⁴ 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]  ⁸⁵ tn Grk “has given all things into his hand” (an idiom).

[3:36]  ⁸⁶ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁸⁷ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁸⁸ tn Or “resides.”

[5:23]  ⁸⁹ 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]  ⁹⁰ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁹¹ tn Or “obeys.”

[5:24]  ⁹² tn Or “word.”

[5:24]  ⁹³ tn Grk “and does not come into judgment.”

[5:25]  ⁹⁴ tn Grk “Truly, truly, I say to you.”

[5:25]  ⁹⁵ tn Grk “an hour.”

[5:27]  ⁹⁶ tn Grk “him.”

[5:27]  ⁹⁷ tn Grk “authority to judge.”

[5:28]  ⁹⁸ tn Grk “an hour.”

[5:29]  ⁹⁹ tn Or “a resurrection resulting in judgment.”

[10:11]  ¹⁰⁰ sn A quotation from Isa 28:16.

[10:13]  ¹⁰¹ sn A quotation from Joel 2:32.

[14:1]  ¹⁰² tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:27]  ¹⁰³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ¹⁰⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:20]  ¹⁰⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ¹⁰⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ¹¹¹ tn Grk “subjected.”

[1:22]  ¹¹² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ¹¹³ sn An allusion to Ps 8:6.

[1:22]  ¹¹⁴ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ¹¹⁵ 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]  ¹¹⁶ tn Or perhaps, “who is filled entirely.”

[4:8]  ¹¹⁷ tn Grk “he led captive captivity.”

[4:8]  ¹¹⁸ sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:9]  ¹¹⁹ tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ¹²⁰ tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ¹²¹ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[4:10]  ¹²² tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[4:11]  ¹²³ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ¹²⁴ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:12]  ¹²⁵ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ¹²⁶ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[1:15]  ¹²⁷ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ¹²⁸ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ¹²⁹ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ¹³⁰ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ¹³¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ¹³² 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]  ¹³³ tn Grk “in order that he may become in all things, himself, first.”

[1:2]  ¹³⁴ 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]  ¹³⁵ 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.

[1:6]  ¹³⁶ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ¹³⁷ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ¹³⁸ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ¹³⁹ tn Grk “He who makes.”

[1:7]  ¹⁴⁰ sn A quotation from Ps 104:4.

[1:8]  ¹⁴¹ tn Or “to.”

[1:8]  ¹⁴² tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹⁴³ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ¹⁴⁴ tn Grk “the righteous scepter,” but used generically.

[1:9]  ¹⁴⁵ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ¹⁴⁶ sn A quotation from Ps 45:6-7.

[1:10]  ¹⁴⁷ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

[1:12]  ¹⁴⁸ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  ¹⁴⁹ sn A quotation from Ps 102:25-27.

[1:1]  ¹⁵⁰ tn Or “spoke formerly.”

[1:1]  ¹⁵¹ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁵² tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁵³ tn Grk “to the fathers.”

[3:1]  ¹⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁵⁵ tn Grk “of our confession.”

[1:5]  ¹⁵⁶ 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]  ¹⁵⁷ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹⁵⁸ 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]  ¹⁵⁹ 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]  ¹⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹⁶¹ 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.”

[17:14]  ¹⁶² tn See BDAG 636 s.v. μετά A.2.a.α.