Efesus 1:20-22

1:20 This power ¹  he exercised ²  in Christ when he raised him ³  from the dead and seated him ⁴  at his right hand in the heavenly realms ⁵  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 ⁶  put ⁷  all things under Christ’s ⁸  feet, ⁹  and he gave him to the church as head over all things. ¹⁰ 

Filipi 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

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.

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ¹¹  now crowned with glory and honor because he suffered death, ¹²  so that by God’s grace he would experience ¹³  death on behalf of everyone.

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ¹⁴  the Lamb are the called, chosen, and faithful.”

Wahyu 19:12

19:12 His eyes are like a fiery ¹⁵  flame and there are many diadem crowns ¹⁶  on his head. He has ¹⁷  a name written ¹⁸  that no one knows except himself.

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

[1:20]  ² tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁷ tn Grk “subjected.”

[1:22]  ⁸ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁹ sn An allusion to Ps 8:6.

[1:22]  ¹⁰ tn Grk “and he gave him as head over all things to the church.”

[2:9]  ¹¹ tn Or “who was made a little lower than the angels.”

[2:9]  ¹² tn Grk “because of the suffering of death.”

[2:9]  ¹³ 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).

[17:14]  ¹⁴ tn See BDAG 636 s.v. μετά A.2.a.α.

[19:12]  ¹⁵ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ¹⁶ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ¹⁷ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ¹⁸ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.