Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹  lord,

“Sit at my right hand,

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ²  to worship the host ³  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁴  forty years in the wilderness, was it, ⁵  house of Israel?

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ⁶  the leaders of the synagogue ⁷  sent them a message, ⁸  saying, “Brothers, ⁹  if you have any message ¹⁰  of exhortation ¹¹  for the people, speak it.” ¹² 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹³  him, ¹⁴  and they fulfilled the sayings ¹⁵  of the prophets that are read every Sabbath by condemning ¹⁶  him. ¹⁷ 

[20:42]  ¹ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[7:42]  ² sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ³ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ⁴ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁵ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[13:15]  ⁶ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁷ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁸ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁰ tn Or “word.”

[13:15]  ¹¹ tn Or “encouragement.”

[13:15]  ¹² tn Or “give it.”

[13:27]  ¹³ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁴ tn Grk “this one.”

[13:27]  ¹⁵ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹⁶ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁷ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.