Luke 9:34-35

9:34 As ¹  he was saying this, a cloud ²  came ³  and overshadowed ⁴  them, and they were afraid as they entered the cloud. 9:35 Then ⁵  a voice came from the cloud, saying, “This is my Son, my Chosen One. ⁶  Listen to him!” ⁷ 

Psalms 2:7

2:7 The king says, ⁸  “I will announce the Lord’s decree. He said to me: ⁹ 

‘You are my son! ¹⁰  This very day I have become your father!

Isaiah 42:1

The Lord Commissions His Special Servant

42:1 ¹¹ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹²  for the nations. ¹³ 

Matthew 12:18

12:18 “Here is ¹⁴  my servant whom I have chosen,

the one I love, in whom I take great delight. ¹⁵ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matthew 17:5

17:5 While he was still speaking, a ¹⁶  bright cloud ¹⁷  overshadowed ¹⁸  them, and a voice from the cloud said, ¹⁹  “This is my one dear Son, ²⁰  in whom I take great delight. Listen to him!” ²¹ 

Matthew 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ²²  because he said, ‘I am God’s Son’!”

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²³ 

Colossians 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:4

2:4 I say this so that no one will deceive you through arguments ²⁵  that sound reasonable. ²⁶ 

Colossians 2:2

2:2 My goal is that ²⁷  their hearts, having been knit together ²⁸  in love, may be encouraged, and that ²⁹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³⁰ 

Colossians 1:17-18

1:17 He himself is before all things and all things are held together ³¹  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ³²  from among the dead, so that he himself may become first in all things. ³³ 

[9:34]  ¹ tn Here δέ (de) has not been translated.

[9:34]  ² sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ³ tn Or “appeared.”

[9:34]  ⁴ tn Or “surrounded.”

[9:35]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ⁶ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[2:7]  ⁸ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ⁹ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ¹⁰ 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.

[42:1]  ¹¹ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹² tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹³ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[12:18]  ¹⁴ tn Grk “Behold my servant.”

[12:18]  ¹⁵ tn Grk “in whom my soul is well pleased.”

[17:5]  ¹⁶ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹⁷ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁸ tn Or “surrounded.”

[17:5]  ¹⁹ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ²⁰ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ²¹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[27:43]  ²² sn An allusion to Ps 22:8.

[1:13]  ²³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:4]  ²⁵ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ²⁶ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

[2:2]  ²⁷ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ²⁸ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²⁹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³⁰ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[1:17]  ³¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ³² 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]  ³³ tn Grk “in order that he may become in all things, himself, first.”