Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ¹  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Psalms 2:6-8

2:6 “I myself ²  have installed ³  my king

on Zion, my holy hill.”

2:7 The king says, ⁴  “I will announce the Lord’s decree. He said to me: ⁵ 

‘You are my son! ⁶  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ⁷ 

the ends of the earth as your personal property.

Psalms 8:6

8:6 you appoint them to rule over your creation; ⁸ 

you have placed ⁹  everything under their authority, ¹⁰ 

Psalms 110:1-2

Psalm 110 ¹¹ 

A psalm of David.

110:1 Here is the Lord’s proclamation ¹²  to my lord: ¹³ 

“Sit down at my right hand ¹⁴  until I make your enemies your footstool!” ¹⁵ 

110:2 The Lord ¹⁶  extends ¹⁷  your dominion ¹⁸  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. ¹⁹  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ²⁰  to reveal him.

Matthew 28:18

28:18 Then Jesus came up and said to them, ²¹  “All authority in heaven and on earth has been given to me.

Luke 10:22

10:22 All things have been given to me by my Father. ²²  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ²³  to reveal him.”

Luke 19:11-12

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ²⁴  proceeded to tell a parable, because he was near to Jerusalem, ²⁵  and because they thought ²⁶  that the kingdom of God ²⁷  was going to ²⁸  appear immediately. 19:12 Therefore he said, “A nobleman ²⁹  went to a distant country to receive ³⁰  for himself a kingdom and then return. ³¹ 

John 3:35

3:35 The Father loves the Son and has placed all things under his authority. ³² 

John 5:22-27

5:22 Furthermore, the Father does not judge ³³  anyone, but has assigned ³⁴  all judgment to the Son, 5:23 so that all people ³⁵  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, ³⁶  the one who hears ³⁷  my message ³⁸  and believes the one who sent me has eternal life and will not be condemned, ³⁹  but has crossed over from death to life. 5:25 I tell you the solemn truth, ⁴⁰  a time ⁴¹  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 ⁴²  authority to execute judgment, ⁴³  because he is the Son of Man.

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁴⁴  there was a Jewish feast, ⁴⁵  and Jesus went up to Jerusalem. ⁴⁶ 

Colossians 1:27

1:27 God wanted to make known to them the glorious ⁴⁷  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Ephesians 1:20-22

1:20 This power ⁴⁸  he exercised ⁴⁹  in Christ when he raised him ⁵⁰  from the dead and seated him ⁵¹  at his right hand in the heavenly realms ⁵²  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 ⁵³  put ⁵⁴  all things under Christ’s ⁵⁵  feet, ⁵⁶  and he gave him to the church as head over all things. ⁵⁷ 

Philippians 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁵⁸  any affection or mercy, ⁵⁹ 

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁶⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Revelation 3:21

3:21 I will grant the one ⁶¹  who conquers ⁶²  permission ⁶³  to sit with me on my throne, just as I too conquered ⁶⁴  and sat down with my Father on his throne.

[7:27]  ¹ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

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

[2:6]  ³ tn Or perhaps “consecrated.”

[2:7]  ⁴ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ⁵ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ⁶ 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]  ⁷ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[8:6]  ⁸ tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”

[8:6]  ⁹ tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).

[8:6]  ¹⁰ tn Heb “under his feet.”

[110:1]  ¹¹ 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]  ¹² tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ¹⁸ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[11:27]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[10:22]  ²² 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.

[10:22]  ²³ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[19:11]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²⁶ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²⁷ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²⁸ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:12]  ²⁹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ³⁰ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ³¹ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[3:35]  ³² tn Grk “has given all things into his hand” (an idiom).

[5:22]  ³³ tn Or “condemn.”

[5:22]  ³⁴ tn Or “given,” or “handed over.”

[5:23]  ³⁵ 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]  ³⁶ tn Grk “Truly, truly, I say to you.”

[5:24]  ³⁷ tn Or “obeys.”

[5:24]  ³⁸ tn Or “word.”

[5:24]  ³⁹ tn Grk “and does not come into judgment.”

[5:25]  ⁴⁰ tn Grk “Truly, truly, I say to you.”

[5:25]  ⁴¹ tn Grk “an hour.”

[5:27]  ⁴² tn Grk “him.”

[5:27]  ⁴³ tn Grk “authority to judge.”

[5:1]  ⁴⁴ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ⁴⁵ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:27]  ⁴⁷ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:20]  ⁴⁸ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁴⁹ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁵⁴ tn Grk “subjected.”

[1:22]  ⁵⁵ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁵⁶ sn An allusion to Ps 8:6.

[1:22]  ⁵⁷ tn Grk “and he gave him as head over all things to the church.”

[2:1]  ⁵⁸ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁵⁹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:1]  ⁶⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:21]  ⁶¹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁶² tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁶³ tn Grk “I will give [grant] to him.”

[3:21]  ⁶⁴ tn Or “have been victorious”; traditionally, “have overcome.”