Acts 5:31

5:31 God exalted him ¹  to his right hand as Leader ²  and Savior, to give repentance to Israel and forgiveness of sins. ³ 

Psalms 89:19

89:19 Then you ⁴  spoke through a vision to your faithful followers ⁵  and said:

“I have energized a warrior; ⁶ 

I have raised up a young man ⁷  from the people.

Psalms 89:24

89:24 He will experience my faithfulness and loyal love, ⁸ 

and by my name he will win victories. ⁹ 

Psalms 118:16

118:16 the Lord’s right hand gives victory, ¹⁰ 

the Lord’s right hand conquers.

Psalms 118:22-23

118:22 The stone which the builders discarded ¹¹ 

has become the cornerstone. ¹² 

118:23 This is the Lord’s work.

We consider it amazing! ¹³ 

Isaiah 52:13

The Lord Will Vindicate His Servant

52:13 “Look, my servant will succeed! ¹⁴ 

He will be elevated, lifted high, and greatly exalted ¹⁵  –

Isaiah 53:12

53:12 So I will assign him a portion with the multitudes, ¹⁶ 

he will divide the spoils of victory with the powerful, ¹⁷ 

because he willingly submitted ¹⁸  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ¹⁹  on behalf of the rebels.”

Matthew 28:18

28:18 Then Jesus came up and said to them, ²⁰  “All authority in heaven and on earth has been given to me.

Mark 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

John 17:5

17:5 And now, Father, glorify me at your side ²¹  with the glory I had with you before the world was created. ²² 

Ephesians 1:20-23

1:20 This power ²³  he exercised ²⁴  in Christ when he raised him ²⁵  from the dead and seated him ²⁶  at his right hand in the heavenly realms ²⁷  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 ²⁸  put ²⁹  all things under Christ’s ³⁰  feet, ³¹  and he gave him to the church as head over all things. ³²  1:23 Now the church is ³³  his body, the fullness of him who fills all in all. ³⁴ 

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 1:2-4

1:2 in these last days he has spoken to us in a son, ³⁵  whom he appointed heir of all things, and through whom he created the world. ³⁶  1:3 The Son is ³⁷  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³⁸  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³⁹  1:4 Thus he became ⁴⁰  so far better than the angels as ⁴¹  he has inherited a name superior to theirs.

Hebrews 10:12

10:12 But when this priest ⁴²  had offered one sacrifice for sins for all time, he sat down at the right hand ⁴³  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. ⁴⁴ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁴⁵  in various portions ⁴⁶  and in various ways ⁴⁷  to our ancestors ⁴⁸  through the prophets,

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁴⁹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁵⁰ 

[5:31]  ¹ tn Grk “This one God exalted” (emphatic).

[5:31]  ² tn Or “Founder” (of a movement).

[5:31]  ³ tn Or “to give repentance and forgiveness of sins to Israel.”

[89:19]  ⁴ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ⁵ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ⁶ tn Heb “I have placed help upon a warrior.”

[89:19]  ⁷ tn Or perhaps “a chosen one.”

[89:24]  ⁸ tn Heb “and my faithfulness and my loyal love [will be] with him.”

[89:24]  ⁹ tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).

[118:16]  ¹⁰ tn Heb “exalts.”

[118:22]  ¹¹ tn Or “rejected.”

[118:22]  ¹² tn Heb “the head of the corner.”

[118:23]  ¹³ tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.

[52:13]  ¹⁴ tn Heb “act wisely,” which by metonymy means “succeed.”

[52:13]  ¹⁵ tn This piling up of synonyms emphasizes the degree of the servant’s coming exaltation.

[53:12]  ¹⁶ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ¹⁷ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ¹⁸ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ¹⁹ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[28:18]  ²⁰ 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.

[17:5]  ²¹ 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]  ²² tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[1:20]  ²³ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²⁴ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ²⁹ tn Grk “subjected.”

[1:22]  ³⁰ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ³¹ sn An allusion to Ps 8:6.

[1:22]  ³² tn Grk “and he gave him as head over all things to the church.”

[1:23]  ³³ 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]  ³⁴ tn Or perhaps, “who is filled entirely.”

[1:2]  ³⁵ 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]  ³⁶ 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.

[1:3]  ³⁷ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³⁸ tn Grk “by the word of his power.”

[1:3]  ³⁹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:4]  ⁴⁰ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ⁴¹ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[10:12]  ⁴² 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.

[10:12]  ⁴³ sn An allusion to Ps 110:1.

[10:1]  ⁴⁴ tn Grk “those who approach.”

[1:1]  ⁴⁵ tn Or “spoke formerly.”

[1:1]  ⁴⁶ 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]  ⁴⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴⁸ tn Grk “to the fathers.”

[3:1]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁵⁰ tn Grk “of our confession.”