Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹ 

Yohanes 5:21-29

5:21 For just as the Father raises the dead and gives them life, ²  so also the Son gives life to whomever he wishes. ³  5:22 Furthermore, the Father does not judge ⁴  anyone, but has assigned ⁵  all judgment to the Son, 5:23 so that all people ⁶  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, ⁷  the one who hears ⁸  my message ⁹  and believes the one who sent me has eternal life and will not be condemned, ¹⁰  but has crossed over from death to life. 5:25 I tell you the solemn truth, ¹¹  a time ¹²  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 ¹³  authority to execute judgment, ¹⁴  because he is the Son of Man.

5:28 “Do not be amazed at this, because a time ¹⁵  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ¹⁶ 

Mazmur 2:6-12

2:6 “I myself ¹⁷  have installed ¹⁸  my king

on Zion, my holy hill.”

2:7 The king says, ¹⁹  “I will announce the Lord’s decree. He said to me: ²⁰ 

‘You are my son! ²¹  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ²² 

the ends of the earth as your personal property.

2:9 You will break them ²³  with an iron scepter; ²⁴ 

you will smash them like a potter’s jar!’” ²⁵ 

2:10 So now, you kings, do what is wise; ²⁶ 

you rulers of the earth, submit to correction! ²⁷ 

2:11 Serve ²⁸  the Lord in fear!

Repent in terror! ²⁹ 

2:12 Give sincere homage! ³⁰ 

Otherwise he ³¹  will be angry, ³² 

and you will die because of your behavior, ³³ 

when his anger quickly ignites. ³⁴ 

How blessed ³⁵  are all who take shelter in him! ³⁶ 

Mazmur 110:1

Psalm 110 ³⁷ 

A psalm of David.

110:1 Here is the Lord’s proclamation ³⁸  to my lord: ³⁹ 

“Sit down at my right hand ⁴⁰  until I make your enemies your footstool!” ⁴¹ 

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁴²  him.

His authority is eternal and will not pass away. ⁴³ 

His kingdom will not be destroyed. ⁴⁴ 

Matius 11:27

11:27 All things have been handed over to me by my Father. ⁴⁵  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁴⁶  to reveal him.

Matius 28:18

28:18 Then Jesus came up and said to them, ⁴⁷  “All authority in heaven and on earth has been given to me.

Matius 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ⁴⁸  from God – given to me for you – in order to complete ⁴⁹  the word of God,

Efesus 1:20

1:20 This power ⁵⁰  he exercised ⁵¹  in Christ when he raised him ⁵²  from the dead and seated him ⁵³  at his right hand in the heavenly realms ⁵⁴ 

Filipi 2:10

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ⁵⁵  whom he appointed heir of all things, and through whom he created the world. ⁵⁶ 

Ibrani 2:8-9

2:8 You put all things under his control.” ⁵⁷ 

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, ⁵⁸  2:9 but we see Jesus, who was made lower than the angels for a little while, ⁵⁹  now crowned with glory and honor because he suffered death, ⁶⁰  so that by God’s grace he would experience ⁶¹  death on behalf of everyone.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ⁶²  to enjoy their work, ⁶³ 

because that is their ⁶⁴  reward;

for who can show them what the future holds? ⁶⁵ 

[3:35]  ¹ tn Grk “has given all things into his hand” (an idiom).

[5:21]  ² tn Grk “and makes them live.”

[5:21]  ³ tn Grk “the Son makes whomever he wants to live.”

[5:22]  ⁴ tn Or “condemn.”

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

[5:23]  ⁶ 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]  ⁷ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁸ tn Or “obeys.”

[5:24]  ⁹ tn Or “word.”

[5:24]  ¹⁰ tn Grk “and does not come into judgment.”

[5:25]  ¹¹ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹² tn Grk “an hour.”

[5:27]  ¹³ tn Grk “him.”

[5:27]  ¹⁴ tn Grk “authority to judge.”

[5:28]  ¹⁵ tn Grk “an hour.”

[5:29]  ¹⁶ tn Or “a resurrection resulting in judgment.”

[2:6]  ¹⁷ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹⁸ tn Or perhaps “consecrated.”

[2:7]  ¹⁹ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ²⁰ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ²¹ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[2:8]  ²² sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ²³ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ²⁴ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ²⁵ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[2:10]  ²⁶ sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

[2:10]  ²⁷ tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

[2:11]  ²⁸ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ²⁹ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[2:12]  ³⁰ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ³¹ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ³² tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ³³ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ³⁴ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ³⁵ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ³⁶ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[110:1]  ³⁷ 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]  ³⁸ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ³⁹ 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]  ⁴⁰ 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]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ⁴¹ 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).

[7:14]  ⁴² tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁴³ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁴⁴ tn Aram “is one which will not be destroyed.”

[11:27]  ⁴⁵ 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]  ⁴⁶ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[28:18]  ⁴⁷ 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.

[1:25]  ⁴⁸ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁴⁹ 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]  ⁵⁰ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁵¹ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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.

[1:2]  ⁵⁵ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ⁵⁶ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[2:8]  ⁵⁷ tn Grk “you subjected all things under his feet.”

[2:8]  sn A quotation from Ps 8:4-6.

[2:8]  ⁵⁸ 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]  ⁵⁹ tn Or “who was made a little lower than the angels.”

[2:9]  ⁶⁰ tn Grk “because of the suffering of death.”

[2:9]  ⁶¹ 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).

[3:22]  ⁶² tn Heb “man.”

[3:22]  ⁶³ tn Heb “his works.”

[3:22]  ⁶⁴ tn Heb “his.”

[3:22]  ⁶⁵ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).