Matthew 28:18

28:18 Then Jesus came up and said to them, ¹  “All authority in heaven and on earth has been given to me.

John 18:37

18:37 Then Pilate said, ²  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ³  my voice.”

John 18:1

Betrayal and Arrest

18:1 When he had said these things, ⁴  Jesus went out with his disciples across the Kidron Valley. ⁵  There was an orchard ⁶  there, and he and his disciples went into it.

Colossians 1:25

1:25 I became a servant of the church according to the stewardship ⁷  from God – given to me for you – in order to complete ⁸  the word of God,

Ephesians 1:20-23

1:20 This power ⁹  he exercised ¹⁰  in Christ when he raised him ¹¹  from the dead and seated him ¹²  at his right hand in the heavenly realms ¹³  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 ¹⁴  put ¹⁵  all things under Christ’s ¹⁶  feet, ¹⁷  and he gave him to the church as head over all things. ¹⁸  1:23 Now the church is ¹⁹  his body, the fullness of him who fills all in all. ²⁰ 

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, ²¹  any affection or mercy, ²² 

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ²³  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

[28:18]  ¹ 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.

[18:37]  ² tn Grk “said to him.”

[18:37]  ³ tn Or “obeys”; Grk “hears.”

[18:1]  ⁴ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ⁵ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ⁶ tn Or “a garden.”

[1:25]  ⁷ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁸ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:20]  ⁹ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ¹⁰ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ¹⁵ tn Grk “subjected.”

[1:22]  ¹⁶ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ¹⁷ sn An allusion to Ps 8:6.

[1:22]  ¹⁸ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ¹⁹ 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]  ²⁰ tn Or perhaps, “who is filled entirely.”

[2:1]  ²¹ 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]  ²² tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.