Psalms 24:1

Psalm 24 ¹ 

A psalm of David.

24:1 The Lord owns the earth and all it contains,

the world and all who live in it.

Acts 10:36

10:36 You know ²  the message ³  he sent to the people ⁴  of Israel, proclaiming the good news of peace ⁵  through ⁶  Jesus Christ ⁷  (he is Lord ⁸  of all) –

Acts 17:25

17:25 nor is he served by human hands, as if he needed anything, ⁹  because he himself gives life and breath and everything to everyone. ¹⁰ 

Acts 17:2

17:2 Paul went to the Jews in the synagogue, ¹¹  as he customarily did, and on three Sabbath days he addressed ¹²  them from the scriptures,

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹³  have not ceased praying for you and asking God ¹⁴  to fill ¹⁵  you with the knowledge of his will in all spiritual wisdom and understanding,

Hebrews 2:7-9

2:7 You made him lower than the angels for a little while.

You crowned him with glory and honor. ¹⁶ 

2:8 You put all things under his control.” ¹⁷ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ¹⁸  2:9 but we see Jesus, who was made lower than the angels for a little while, ¹⁹  now crowned with glory and honor because he suffered death, ²⁰  so that by God’s grace he would experience ²¹  death on behalf of everyone.

[24:1]  ¹ sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.

[10:36]  ² tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ³ tn Grk “the word.”

[10:36]  ⁴ tn Grk “to the sons.”

[10:36]  ⁵ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁶ tn Or “by.”

[10:36]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁸ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[17:25]  ⁹ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹⁰ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:2]  ¹¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[1:9]  ¹³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[2:7]  ¹⁶ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

[2:8]  ¹⁷ tn Grk “you subjected all things under his feet.”

[2:8]  ¹⁸ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[2:9]  ¹⁹ tn Or “who was made a little lower than the angels.”

[2:9]  ²⁰ tn Grk “because of the suffering of death.”

[2:9]  ²¹ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).