Mazmur 110:3

110:3 Your people willingly follow you ¹  when you go into battle. ² 

On the holy hills ³  at sunrise ⁴  the dew of your youth ⁵  belongs to you. ⁶ 

Matius 28:18

28:18 Then Jesus came up and said to them, ⁷  “All authority in heaven and on earth has been given to me.

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ⁸  so that he may give eternal life to everyone you have given him. ⁹ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ¹⁰  so that he may give eternal life to everyone you have given him. ¹¹ 

Kolose 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, ¹²  have not ceased praying for you and asking God ¹³  to fill ¹⁴  you with the knowledge of his will in all spiritual wisdom and understanding,

Efesus 1:19-21

1:19 and what is the incomparable ¹⁵  greatness of his power toward ¹⁶  us who believe, as displayed in ¹⁷  the exercise of his immense strength. ¹⁸  1:20 This power ¹⁹  he exercised ²⁰  in Christ when he raised him ²¹  from the dead and seated him ²²  at his right hand in the heavenly realms ²³  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.

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²⁴  whether principalities or powers – all things were created through him and for him.

Ibrani 1:3

1:3 The Son is ²⁵  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²⁶  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ²⁷ 

¹ 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.”

² tn Heb “in the day of your power.”

³ 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).

⁴ 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.

⁵ 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.

⁶ tn Heb “to you [is].”

⁷ 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.

⁸ tn Or “all people”; Grk “all flesh.”

⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

¹⁰ tn Or “all people”; Grk “all flesh.”

¹¹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

¹² 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.

¹³ 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.

¹⁴ 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.

¹⁵ tn Or “immeasurable, surpassing”

¹⁶ tn Or “for, to”

¹⁷ tn Grk “according to.”

¹⁸ tn Grk “according to the exercise of the might of his strength.”

sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).

¹⁹ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

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

²¹ 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.

²² 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.

²³ 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.

²⁴ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

²⁵ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

²⁶ tn Grk “by the word of his power.”

²⁷ sn An allusion to Ps 110:1, quoted often in Hebrews.