Psalms 110:1-3

Psalm 110 ¹ 

A psalm of David.

110:1 Here is the Lord’s proclamation ²  to my lord: ³ 

“Sit down at my right hand ⁴  until I make your enemies your footstool!” ⁵ 

110:2 The Lord ⁶  extends ⁷  your dominion ⁸  from Zion.

Rule in the midst of your enemies!

110:3 Your people willingly follow you ⁹  when you go into battle. ¹⁰ 

On the holy hills ¹¹  at sunrise ¹²  the dew of your youth ¹³  belongs to you. ¹⁴ 

Matthew 3:17

3:17 And ¹⁵  a voice from heaven said, ¹⁶  “This is my one dear Son; ¹⁷  in him ¹⁸  I take great delight.” ¹⁹ 

Matthew 11:27

11:27 All things have been handed over to me by my Father. ²⁰  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ²¹  to reveal him.

Matthew 17:5

17:5 While he was still speaking, a ²²  bright cloud ²³  overshadowed ²⁴  them, and a voice from the cloud said, ²⁵  “This is my one dear Son, ²⁶  in whom I take great delight. Listen to him!” ²⁷ 

Matthew 28:18

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

John 3:35

3:35 The Father loves the Son and has placed all things under his authority. ²⁹ 

John 5:20-27

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, ³⁰  so also the Son gives life to whomever he wishes. ³¹  5:22 Furthermore, the Father does not judge ³²  anyone, but has assigned ³³  all judgment to the Son, 5:23 so that all people ³⁴  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, ³⁵  the one who hears ³⁶  my message ³⁷  and believes the one who sent me has eternal life and will not be condemned, ³⁸  but has crossed over from death to life. 5:25 I tell you the solemn truth, ³⁹  a time ⁴⁰  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 ⁴¹  authority to execute judgment, ⁴²  because he is the Son of Man.

Ephesians 1:20-22

1:20 This power ⁴³  he exercised ⁴⁴  in Christ when he raised him ⁴⁵  from the dead and seated him ⁴⁶  at his right hand in the heavenly realms ⁴⁷  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 ⁴⁸  put ⁴⁹  all things under Christ’s ⁵⁰  feet, ⁵¹  and he gave him to the church as head over all things. ⁵² 

Ephesians 1:1

Salutation

1:1 From Paul, ⁵³  an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], ⁵⁴  the faithful ⁵⁵  in Christ Jesus.

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁵⁶  for the sake of you Gentiles –

[110:1]  ¹ 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]  ² tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁸ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:3]  ⁹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹⁰ tn Heb “in the day of your power.”

[110:3]  ¹¹ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹² tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹³ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ¹⁴ tn Heb “to you [is].”

[3:17]  ¹⁵ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ¹⁶ 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.

[3:17]  ¹⁷ 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).

[3:17]  ¹⁸ tn Grk “in whom.”

[3:17]  ¹⁹ tn Or “with whom I am well pleased.”

[11:27]  ²⁰ 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]  ²¹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[17:5]  ²² 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]  ²³ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ²⁴ tn Or “surrounded.”

[17:5]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[28:18]  ²⁸ 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.

[3:35]  ²⁹ tn Grk “has given all things into his hand” (an idiom).

[5:21]  ³⁰ tn Grk “and makes them live.”

[5:21]  ³¹ tn Grk “the Son makes whomever he wants to live.”

[5:22]  ³² tn Or “condemn.”

[5:22]  ³³ tn Or “given,” or “handed over.”

[5:23]  ³⁴ 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]  ³⁵ tn Grk “Truly, truly, I say to you.”

[5:24]  ³⁶ tn Or “obeys.”

[5:24]  ³⁷ tn Or “word.”

[5:24]  ³⁸ tn Grk “and does not come into judgment.”

[5:25]  ³⁹ tn Grk “Truly, truly, I say to you.”

[5:25]  ⁴⁰ tn Grk “an hour.”

[5:27]  ⁴¹ tn Grk “him.”

[5:27]  ⁴² tn Grk “authority to judge.”

[1:20]  ⁴³ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁴⁴ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁴⁹ tn Grk “subjected.”

[1:22]  ⁵⁰ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁵¹ sn An allusion to Ps 8:6.

[1:22]  ⁵² tn Grk “and he gave him as head over all things to the church.”

[1:1]  ⁵³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁴ tc The earliest and most important mss omit “in Ephesus” (Ì⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1881 Ï latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Efesw) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁷ also lists the words in brackets, indicating doubt as to their authenticity.

[1:1]  ⁵⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.

[3:1]  ⁵⁶ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.