Daniel 7:18

7:18 The holy ones ¹  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ²  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ³  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 4:3

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ⁴ 

and his authority continues from one generation to the next.”

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ⁵ 

Mazmur 45:6

45:6 Your throne, ⁶  O God, is permanent. ⁷ 

The scepter ⁸  of your kingdom is a scepter of justice.

Mazmur 145:13

145:13 Your kingdom is an eternal kingdom, ⁹ 

and your dominion endures through all generations.

Mazmur 146:10

146:10 The Lord rules forever,

your God, O Zion, throughout the generations to come! ¹⁰ 

Praise the Lord!

Yesaya 9:7

9:7 His dominion will be vast ¹¹ 

and he will bring immeasurable prosperity. ¹² 

He will rule on David’s throne

and over David’s kingdom, ¹³ 

establishing it ¹⁴  and strengthening it

by promoting justice and fairness, ¹⁵ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹⁶  will accomplish this.

Obaja 1:21

1:21 Those who have been delivered ¹⁷  will go up on Mount Zion

in order to rule over ¹⁸  Esau’s mountain.

Then the Lord will reign as King! ¹⁹ 

Mikha 4:7

4:7 I will transform the lame into the nucleus of a new nation, ²⁰ 

and those far off ²¹  into a mighty nation.

The Lord will reign over them on Mount Zion,

from that day forward and forevermore.” ²² 

Lukas 1:33

1:33 He ²³  will reign over the house of Jacob ²⁴  forever, and his kingdom will never end.”

Yohanes 12:34

12:34 Then the crowd responded, ²⁵  “We have heard from the law that the Christ ²⁶  will remain forever. ²⁷  How ²⁸  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ²⁹  had raised from the dead.

Kolose 1:24-28

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ³⁰  from God – given to me for you – in order to complete ³¹  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ³²  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ³³  and teaching ³⁴  all people ³⁵  with all wisdom so that we may present every person mature ³⁶  in Christ.

Ibrani 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

[7:18]  ¹ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:27]  ² tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[2:35]  ³ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[4:3]  ⁴ tn Aram “his kingdom is an everlasting kingdom.”

[6:26]  ⁵ tn Aram “until the end.”

[45:6]  ⁶ sn The king’s throne here symbolizes his rule.

[45:6]  ⁷ tn Or “forever and ever.”

[45:6]  sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.

[45:6]  ⁸ sn The king’s scepter symbolizes his royal authority.

[145:13]  ⁹ tn Heb “a kingdom of all ages.”

[146:10]  ¹⁰ tn Heb “for a generation and a generation.”

[9:7]  ¹¹ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ¹² tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ¹³ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹⁴ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹⁵ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹⁶ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[1:21]  ¹⁷ tc The present translation follows the reading מוּשָׁעִים (musha’im, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshi’im,“deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).

[1:21]  ¹⁸ tn Heb “to judge.” In this context the term does not mean “to render judgment on,” but “to rule over” (cf. NAB “to rule”; NIV “to govern”).

[1:21]  ¹⁹ tn Heb “then the kingdom will belong to the Lord.”

[4:7]  ²⁰ tn Heb “make the lame into a remnant.”

[4:7]  ²¹ tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (hala’, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannil’ah, “the weary one[s]”) from לָאָה (la’ah).

[4:7]  ²² tn Heb “from now until forever.”

[1:33]  ²³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ²⁴ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[12:34]  ²⁵ tn Grk “Then the crowd answered him.”

[12:34]  ²⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ²⁷ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²⁸ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:1]  ²⁹ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[1:25]  ³⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³¹ 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.

[1:27]  ³² tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ³³ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ³⁴ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ³⁵ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ³⁶ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.