◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 47 (God has gone up with a shout); Acts 1:1-11 (Jesus sends the apostles); Psalm 47 (God has gone up with a shout); or Psalm 93 (Praise to God who reigns); Ephesians 1:15-23 (Seeing the risen and ascended Christ); Luke 24:44-53 (Christ present in all times and places) (New English Translation)

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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 47

Psalm 47^[a]

For the music director, by the Korahites; a psalm.

47 All you nations, clap your hands.
Shout out to God in celebration.^[b]
²For the Lord Most High^[c] is awe-inspiring;^[d]
he is the great king who rules the whole earth!^[e]
³He subdued nations beneath us^[f]
and countries^[g] under our feet.
⁴He picked out for us a special land^[h]
to be a source of pride for^[i] Jacob,^[j] whom he loves.^[k] (Selah)
⁵God has ascended his throne^[l] amid loud shouts;^[m]
the Lord has ascended amid the blaring of ram’s horns.^[n]
⁶Sing to God! Sing!
Sing to our king! Sing!
⁷For God is king of the whole earth.
Sing a well-written song.^[o]
⁸God reigns^[p] over the nations.
God sits on his holy throne.
⁹The nobles of the nations assemble,
along with the people of the God of Abraham,^[q]
for God has authority over the rulers^[r] of the earth.
He is highly exalted.^[s]

Footnotes

Psalm 47:1 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
Psalm 47:1 tn Heb “Shout to God with [the] sound of a ringing cry!”
Psalm 47:2 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.
Psalm 47:2 tn Or “awesome.” The Niphal participle נוֹרָא (noraʾ), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
Psalm 47:2 tn Heb “a great king over all the earth.”
Psalm 47:3 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.
Psalm 47:3 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).
Psalm 47:4 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
Psalm 47:4 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
Psalm 47:4 tn That is, Israel.
Psalm 47:4 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
Psalm 47:5 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
Psalm 47:5 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.
Psalm 47:5 tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.
Psalm 47:7 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
Psalm 47:8 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.
Psalm 47:9 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (ʿim ʿam, “along with the people”). In this case the MT is haplographic, having dropped one set of עם (ʿayin-mem). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
Psalm 47:9 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
Psalm 47:9 tn The verb עָלָה (ʿalah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

Acts 1:1-11

Jesus Ascends to Heaven

1 I wrote^[a] the former^[b] account,^[c] Theophilus,^[d] about all that Jesus began to do and teach ²until the day he was taken up to heaven,^[e] after he had given orders^[f] by^[g] the Holy Spirit to the apostles he had chosen. ³To the same apostles^[h] also, after his suffering,^[i] he presented himself alive with many convincing proofs. He was seen by them over a forty-day period^[j] and spoke about matters concerning the kingdom of God.^[k] ⁴While he was with them,^[l] he declared,^[m] “Do not leave Jerusalem, but wait there^[n] for what my^[o] Father promised,^[p] which you heard about from me.^[q] ⁵For^[r] John baptized with water, but you^[s] will be baptized with the Holy Spirit not many days from now.”

⁶So when they had gathered together, they began to ask him,^[t] “Lord, is this the time when you are restoring the kingdom to Israel?” ⁷He told them, “You are not permitted to know^[u] the times or periods that the Father has set by his own authority. ⁸But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts^[v] of the earth.” ⁹After^[w] he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. ¹⁰As^[x] they were still staring into the sky while he was going, suddenly^[y] two men in white clothing stood near them ¹¹and said, “Men of Galilee, why do you stand here^[z] looking up into the sky? This same Jesus who has been taken up from you into heaven^[aa] will come back in the same way you saw him go into heaven.”

Footnotes

Acts 1:1 tn Or “produced,” Grk “made.”
Acts 1:1 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prōtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here—the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
Acts 1:1 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
Acts 1:1 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (ō) is unemphatic, following more the classical idiom (see ExSyn 69).
Acts 1:2 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
Acts 1:2 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilamenos) as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
Acts 1:2 tn Or “through.”
Acts 1:3 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
Acts 1:3 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
Acts 1:3 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
Acts 1:3 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
Acts 1:4 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizō): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomenos), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
Acts 1:4 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
Acts 1:4 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
Acts 1:4 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
Acts 1:4 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
Acts 1:4 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
Acts 1:5 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
Acts 1:5 tn The pronoun is plural in Greek.
Acts 1:6 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (ērōtōn) has been translated as an ingressive imperfect.
Acts 1:7 tn Grk “It is not for you to know.”
Acts 1:8 tn Or “to the ends.”
Acts 1:9 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 1:10 tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 1:10 tn Grk “behold.”
Acts 1:11 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
Acts 1:11 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (eis ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

Psalm 47

Psalm 47^[a]

For the music director, by the Korahites; a psalm.

Footnotes

Psalm 47:1 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
Psalm 47:1 tn Heb “Shout to God with [the] sound of a ringing cry!”
Psalm 47:2 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.
Psalm 47:2 tn Or “awesome.” The Niphal participle נוֹרָא (noraʾ), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
Psalm 47:2 tn Heb “a great king over all the earth.”
Psalm 47:3 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.
Psalm 47:3 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).
Psalm 47:4 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
Psalm 47:4 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
Psalm 47:4 tn That is, Israel.
Psalm 47:4 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
Psalm 47:5 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
Psalm 47:5 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.
Psalm 47:5 tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.
Psalm 47:7 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
Psalm 47:8 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.
Psalm 47:9 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (ʿim ʿam, “along with the people”). In this case the MT is haplographic, having dropped one set of עם (ʿayin-mem). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
Psalm 47:9 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
Psalm 47:9 tn The verb עָלָה (ʿalah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

Psalm 93

Psalm 93^[a]

93 The Lord reigns.
He is robed in majesty.
The Lord is robed;
he wears strength around his waist.^[b]
Indeed, the world is established; it cannot be moved.
²Your throne has been secure from ancient times;
you have always been king.^[c]
³The waves^[d] roar, O Lord,
the waves roar,
the waves roar and crash.^[e]
⁴Above the sound of the surging water,^[f]
and the mighty waves of the sea,
the Lord sits enthroned in majesty.^[g]
⁵The rules you set down^[h] are completely reliable.^[i]
Holiness^[j] aptly adorns your house, O Lord, forever.^[k]

Ephesians 1:15-23

Prayer for Wisdom and Revelation

¹⁵For this reason,^[a] because I^[b] have heard^[c] of your faith in the Lord Jesus and your love^[d] for all the saints, ¹⁶I do not cease to give thanks for you when I remember you^[e] in my prayers. ¹⁷I pray that^[f] the God of our Lord Jesus Christ, the glorious Father,^[g] will give you spiritual wisdom and revelation^[h] in your growing knowledge of him,^[i] ¹⁸—since the eyes of your^[j] heart have been enlightened^[k]—so that you can know what is the hope of his calling,^[l] what is the wealth of his glorious^[m] inheritance in the saints, ¹⁹and what is the incomparable^[n] greatness of his power toward^[o] us who believe, as displayed in^[p] the exercise of his immense strength.^[q] ²⁰This power^[r] he exercised^[s] in Christ when he raised him^[t] from the dead and seated him^[u] at his right hand in the heavenly realms^[v] ²¹far 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. ²²And God^[w] put^[x] all things under Christ’s^[y] feet,^[z] and gave him to the church as head over all things.^[aa] ²³Now the church is^[ab] his body, the fullness of him who fills all in all.^[ac]

Footnotes

Ephesians 1:15 sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.
Ephesians 1:15 tn Grk “even I.”
Ephesians 1:15 tn Grk “having also heard.”
Ephesians 1:15 tc P⁴⁶ א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, tēn agapēn), while various other groups of mss have different arrangements of the phrase “your love toward all the saints” (τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, tēn agapēn tēn eis pantas tous hagious). Most witnesses, especially the later ones (א² D¹ Ψ 1241 1505 M latt sa), read τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. Externally, the shorter reading is superior. Internally, the omission of τὴν ἀγάπην is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of πίστις (pistis) is probably closer to “faithfulness,” a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, τὴν ἀγάπην would have been the most obvious phrase to add. (Metzger TCGNT 533 suggests that ἣν ἔχετε would have been added instead of the second τήν if the shorter reading were original, in conformity with Col 1:4, but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second τήν was already present, replacing it with ἣν ἔχετε, when the meaning was not significantly different from the second τήν, seems unlikely.) Further, ἀγάπην comes after “saints” (thus, τὴν εἰς πάντας τοὺς ἁγίους ἀγάπην) in some witnesses (81 104 326 365 1175), and the second τήν is lacking (thus, τὴν ἀγάπην εἰς πάντας τοὺς ἁγίους) in others (D* F G). Such a floating text normally indicates inauthenticity (in this case, for ἀγάπην). On the other hand, τὴν ἀγάπην could easily have dropped out of the text by way of haplography, the Alexandrian scribes’ eyes skipping from τήν to τήν. The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 (Rom 11:17; 2 Tim 3:10; Rev 11:2; 21:9). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of τὴν ἀγάπην presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether πίστις could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred.
Ephesians 1:16 tn Grk “making mention [of you].” The participle has been translated as temporal.
Ephesians 1:17 tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.
Ephesians 1:17 tn Grk “the Father of glory.” The genitive phrase “of glory” is most likely an attributive genitive (“the glorious Father”).
Ephesians 1:17 tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause (the Spirit) for effect (the spiritual wisdom the Spirit provides), because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that the Spirit be given again). But the effect the Spirit produces is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.
Ephesians 1:17 tn Grk “in the knowledge of him.”sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your…knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”).
Ephesians 1:18 tc ‡ Most witnesses, especially of the Byzantine and Western textual families, though with a few significant Alexandrian witnesses (א A D F G Ψ 0278 M latt sy), add ὑμῶν (humōn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in P⁴⁶ B 6 33 1175 1739 1881). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above has “your” because of English requirements, not because of textual basis.tn Grk “the.”
Ephesians 1:18 tn The perfect participle πεφωτισμένους (pephōtismenous) may be either part of the content of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (hina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
Ephesians 1:18 tn Or “the hope to which he has called you.”sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives—the past (calling), the future (inheritance), and the present (power toward us who believe).
Ephesians 1:18 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
Ephesians 1:19 tn Or “immeasurable,” or “surpassing.”
Ephesians 1:19 tn Or “for,” or “to.”
Ephesians 1:19 tn Grk “according to.”
Ephesians 1:19 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).
Ephesians 1:20 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
Ephesians 1:20 tn The verb “exercised” (the aorist of ἐνεργέω, energeō) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
Ephesians 1:20 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.
Ephesians 1:20 tc The majority of mss, especially of the Western and Byzantine groups (D F G Ψ 1241 M b r Ambst), have the indicative ἐκάθισεν (ekathisen, “he seated”) for καθίσας (kathisas, “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enērgēsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in P^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. It may have been theologically motivated for it implicitly seems to restrict the exercise of God’s power to the resurrection.
Ephesians 1:20 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.
Ephesians 1:22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
Ephesians 1:22 tn Grk “subjected.”
Ephesians 1:22 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
Ephesians 1:22 sn An allusion to Ps 8:6.
Ephesians 1:22 tn Grk “and gave him as head over all things to the church.”
Ephesians 1:23 tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.
Ephesians 1:23 tn Or perhaps, “who is filled entirely.”sn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power).

Luke 24:44-53

Jesus’ Final Commission

⁴⁴Then^[a] he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me^[b] in the law of Moses and the prophets and the psalms^[c] must be fulfilled.” ⁴⁵Then he opened their minds so they could understand the scriptures,^[d] ⁴⁶and said to them, “Thus it stands written that the Christ^[e] would suffer^[f] and would rise from the dead on the third day, ⁴⁷and repentance^[g] for the forgiveness of sins would be proclaimed^[h] in his name to all nations,^[i] beginning from Jerusalem.^[j] ⁴⁸You are witnesses^[k] of these things. ⁴⁹And look, I am sending you^[l] what my Father promised.^[m] But stay in the city^[n] until you have been clothed with power^[o] from on high.”

Jesus’ Departure

⁵⁰Then^[p] Jesus^[q] led them out as far as Bethany,^[r] and lifting up his hands, he blessed them. ⁵¹Now^[s] during the blessing^[t] he departed^[u] and was taken up into heaven.^[v] ⁵²So^[w] they worshiped^[x] him and returned to Jerusalem with great joy,^[y] ⁵³and were continually in the temple courts^[z] blessing^[aa] God.^[ab]

Footnotes

Luke 24:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:44 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
Luke 24:44 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
Luke 24:45 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
Luke 24:46 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
Luke 24:46 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
Luke 24:47 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
Luke 24:47 tn Or “preached,” “announced.”
Luke 24:47 sn To all nations. The same Greek term (τὰ ἔθνη, ta ethnē) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
Luke 24:47 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
Luke 24:48 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
Luke 24:49 tn Grk “sending on you.”
Luke 24:49 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
Luke 24:49 sn The city refers to Jerusalem.
Luke 24:49 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
Luke 24:50 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 24:50 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
Luke 24:51 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Luke 24:51 tn Grk “while he blessed them.”
Luke 24:51 tn Grk “he departed from them.”
Luke 24:51 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in P⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.tn For the translation of ἀνεφέρετο (anephereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
Luke 24:52 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
Luke 24:52 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
Luke 24:52 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
Luke 24:53 tn Grk “in the temple.”sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
Luke 24:53 tc The Western text (D it) has αἰνοῦντες (ainountes, “praising”) here, while the Alexandrian mss (P⁷⁵ א B C* L) have εὐλογοῦντες (eulogountes, “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ ƒ^1,13 33 M lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.
Luke 24:53 tc The majority of Greek mss, some of which are significant witnesses (A B C² Θ Ψ ƒ¹³ M lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (P⁷⁵ א C* D L W 1 33 it co), it is evidently not original.

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Revised Common Lectionary (Semicontinuous)

Psalm 47[a]

For the music director, by the Korahites; a psalm.

Footnotes

Jesus Ascends to Heaven

Footnotes

Psalm 47[a]

For the music director, by the Korahites; a psalm.

Footnotes

Psalm 93[a]

Footnotes

Prayer for Wisdom and Revelation

Footnotes

Jesus’ Final Commission

Jesus’ Departure

Footnotes

Psalm 47^[a]

Psalm 47^[a]

Psalm 93^[a]