Revelation 10:5

10:5 Then ¹  the angel I saw standing on the sea and on the land raised his right hand to heaven

Revelation 10:8

10:8 Then ²  the voice I had heard from heaven began to speak ³  to me ⁴  again, ⁵  “Go and take the open ⁶  scroll in the hand of the angel who is standing on the sea and on the land.”

Psalms 2:8

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 65:5

65:5 You answer our prayers by performing awesome acts of deliverance,

O God, our savior. ⁸ 

All the ends of the earth trust in you, ⁹ 

as well as those living across the wide seas. ¹⁰ 

Proverbs 8:15-16

8:15 Kings reign by means of me,

and potentates ¹¹  decree ¹²  righteousness;

8:16 by me princes rule,

as well as nobles and ¹³  all righteous judges. ¹⁴ 

Isaiah 59:19

59:19 In the west, people respect ¹⁵  the Lord’s reputation; ¹⁶ 

in the east they recognize his splendor. ¹⁷ 

For he comes like a rushing ¹⁸  stream

driven on by wind sent from the Lord. ¹⁹ 

Matthew 28:18

28:18 Then Jesus came up and said to them, ²⁰  “All authority in heaven and on earth has been given to me.

Ephesians 1:20-22

1:20 This power ²¹  he exercised ²²  in Christ when he raised him ²³  from the dead and seated him ²⁴  at his right hand in the heavenly realms ²⁵  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 ²⁶  put ²⁷  all things under Christ’s ²⁸  feet, ²⁹  and he gave him to the church as head over all things. ³⁰ 

Philippians 2:10-11

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.

[10:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ³ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ⁴ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ⁵ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ⁶ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[2:8]  ³ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[65:5]  ⁴ tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”

[65:5]  ⁵ tn Heb “a source of confidence [for] all the ends of the earth.”

[65:5]  ⁶ tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.

[8:15]  ⁵ tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”

[8:15]  ⁶ sn This verb יְחֹקְקוּ (yÿkhoqqu) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.

[8:16]  ⁶ tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.

[8:16]  ⁷ tc Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” But the MT manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Psalm 148:11 in its construction (Proverbs [ICC], 167). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.

[59:19]  ⁷ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ⁸ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ⁹ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹⁰ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ¹¹ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[28:18]  ⁸ 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.

[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]  ¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ¹¹ tn Grk “subjected.”

[1:22]  ¹² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ¹³ sn An allusion to Ps 8:6.

[1:22]  ¹⁴ tn Grk “and he gave him as head over all things to the church.”