Kisah Para Rasul 2:33

2:33 So then, exalted ¹  to the right hand ²  of God, and having received ³  the promise of the Holy Spirit ⁴  from the Father, he has poured out ⁵  what you both see and hear.

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁶  that God has made this Jesus whom you crucified ⁷  both Lord ⁸  and Christ.” ⁹ 

Kisah Para Rasul 4:11

4:11 This Jesus ¹⁰  is the stone that was rejected by you, ¹¹  the builders, that has become the cornerstone. ¹² 

Mazmur 89:19

89:19 Then you ¹³  spoke through a vision to your faithful followers ¹⁴  and said:

“I have energized a warrior; ¹⁵ 

I have raised up a young man ¹⁶  from the people.

Mazmur 89:24

89:24 He will experience my faithfulness and loyal love, ¹⁷ 

and by my name he will win victories. ¹⁸ 

Mazmur 110:1-2

Psalm 110 ¹⁹ 

A psalm of David.

110:1 Here is the Lord’s proclamation ²⁰  to my lord: ²¹ 

“Sit down at my right hand ²²  until I make your enemies your footstool!” ²³ 

110:2 The Lord ²⁴  extends ²⁵  your dominion ²⁶  from Zion.

Rule in the midst of your enemies!

Yehezkiel 17:24

17:24 All the trees of the field will know that I am the Lord.

I make the high tree low; I raise up the low tree.

I make the green tree wither, and I make the dry tree sprout.

I, the Lord, have spoken, and I will do it!’”

Matius 28:18

28:18 Then Jesus came up and said to them, ²⁷  “All authority in heaven and on earth has been given to me.

Efesus 1:20-23

1:20 This power ²⁸  he exercised ²⁹  in Christ when he raised him ³⁰  from the dead and seated him ³¹  at his right hand in the heavenly realms ³²  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 ³³  put ³⁴  all things under Christ’s ³⁵  feet, ³⁶  and he gave him to the church as head over all things. ³⁷  1:23 Now the church is ³⁸  his body, the fullness of him who fills all in all. ³⁹ 

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 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁴⁰  in bringing many sons to glory, to make the pioneer ⁴¹  of their salvation perfect through sufferings.

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁴² 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁴³  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ⁴⁴  to enjoy their work, ⁴⁵ 

because that is their ⁴⁶  reward;

for who can show them what the future holds? ⁴⁷ 

[2:33]  ¹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁵ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:36]  ⁶ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁷ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁸ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[4:11]  ¹⁰ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹¹ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ¹² sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[89:19]  ¹³ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ¹⁴ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ¹⁵ tn Heb “I have placed help upon a warrior.”

[89:19]  ¹⁶ tn Or perhaps “a chosen one.”

[89:24]  ¹⁷ tn Heb “and my faithfulness and my loyal love [will be] with him.”

[89:24]  ¹⁸ tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).

[110:1]  ¹⁹ 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]  ²⁰ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ²¹ 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]  ²² 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]  ²³ 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).

[110:2]  ²⁴ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ²⁵ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ²⁶ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[28:18]  ²⁷ 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.

[1:20]  ²⁸ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²⁹ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ³⁴ tn Grk “subjected.”

[1:22]  ³⁵ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ³⁶ sn An allusion to Ps 8:6.

[1:22]  ³⁷ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ³⁸ 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.

[1:23]  ³⁹ tn Or perhaps, “who is filled entirely.”

[1:23]  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).

[2:10]  ⁴⁰ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁴¹ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[12:2]  ⁴² sn An allusion to Ps 110:1.

[12:1]  ⁴³ tn Grk “having such a great cloud of witnesses surrounding us.”

[3:22]  ⁴⁴ tn Heb “man.”

[3:22]  ⁴⁵ tn Heb “his works.”

[3:22]  ⁴⁶ tn Heb “his.”

[3:22]  ⁴⁷ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).