Ibrani 3:7-8

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ¹ 

“Oh, that today you would listen as he speaks! ² 

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ³  house. ⁴ 

1 Samuel 23:1-2

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.” 23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

Matius 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Markus 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ⁵ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ⁶ 

Lukas 20:42

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

‘The Lord said to my ⁷  lord,

“Sit at my right hand,

Kisah Para Rasul 2:29

2:29 “Brothers, ⁸  I can speak confidently ⁹  to you about our forefather ¹⁰  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 2:31

2:31 David by foreseeing this ¹¹  spoke about the resurrection of the Christ, ¹²  that he was neither abandoned to Hades, ¹³  nor did his body ¹⁴  experience ¹⁵  decay. ¹⁶ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ¹⁷  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹⁸  through the prophet Isaiah

[3:7]  ¹ sn The following quotation is from Ps 95:7b-11.

[3:7]  ² tn Grk “today if you hear his voice.”

[3:2]  ³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ⁴ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[12:36]  ⁵ 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.

[12:36]  ⁶ sn A quotation from Ps 110:1.

[20:42]  ⁷ 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.

[2:29]  ⁸ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁹ sn Peter’s certainty is based on well-known facts.

[2:29]  ¹⁰ tn Or “about our noted ancestor,” “about the patriarch.”

[2:31]  ¹¹ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ¹² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ¹³ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ¹⁴ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹⁵ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹⁶ sn An allusion to Ps 16:10.

[28:25]  ¹⁷ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹⁸ tn Or “forefathers”; Grk “fathers.”