Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ¹  to restore and rebuild

Jerusalem ²  until an anointed one, a prince arrives, ³ 

there will be a period of seven weeks ⁴  and sixty-two weeks.

It will again be built, ⁵  with plaza and moat,

but in distressful times.

Galatians 4:4

4:4 But when the appropriate time ⁶  had come, God sent out his Son, born of a woman, born under the law,

Ephesians 1:10

1:10 toward the administration of the fullness of the times, to head up ⁷  all things in Christ – the things in heaven ⁸  and the things on earth. ⁹ 

[9:25]  ¹ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ³ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁴ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ⁵ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[4:4]  ⁶ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[1:10]  ⁷ tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).

[1:10]  ⁸ tn Grk “the heavens.”

[1:10]  ⁹ sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”