Yesaya 33:10-12
Konteks33:10 “Now I will rise up,” says the Lord.
“Now I will exalt myself;
now I will magnify myself. 1
you give birth to chaff;
your breath is a fire that destroys you. 3
33:12 The nations will be burned to ashes; 4
like thorn bushes that have been cut down, they will be set on fire.
Mazmur 46:10-11
Konteks46:10 He says, 5 “Stop your striving and recognize 6 that I am God!
I will be exalted 7 over 8 the nations! I will be exalted over 9 the earth!”
46:11 The Lord who commands armies is on our side! 10
The God of Jacob 11 is our protector! 12 (Selah)
Mazmur 76:5-10
Konteks76:5 The bravehearted 13 were plundered; 14
they “fell asleep.” 15
All the warriors were helpless. 16
76:6 At the sound of your battle cry, 17 O God of Jacob,
both rider 18 and horse “fell asleep.” 19
76:7 You are awesome! Yes, you!
Who can withstand your intense anger? 20
76:8 From heaven you announced what their punishment would be. 21
The earth 22 was afraid and silent
76:9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
76:10 Certainly 23 your angry judgment upon men will bring you praise; 24
you reveal your anger in full measure. 25
Lukas 24:26-27
Konteks24:26 Wasn’t 26 it necessary 27 for the Christ 28 to suffer these things and enter into his glory?” 24:27 Then 29 beginning with Moses and all the prophets, 30 he interpreted to them the things written about 31 himself in all the scriptures.
Kisah Para Rasul 2:33-39
Konteks2:33 So then, exalted 32 to the right hand 33 of God, and having received 34 the promise of the Holy Spirit 35 from the Father, he has poured out 36 what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,
‘The Lord said to my lord,
“Sit 37 at my right hand
2:35 until I make your enemies a footstool 38 for your feet.”’ 39
2:36 Therefore let all the house of Israel know beyond a doubt 40 that God has made this Jesus whom you crucified 41 both Lord 42 and Christ.” 43
2:37 Now when they heard this, 44 they were acutely distressed 45 and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized 46 in the name of Jesus Christ 47 for 48 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 49 2:39 For the promise 50 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”
Kisah Para Rasul 5:31
Konteks5:31 God exalted him 51 to his right hand as Leader 52 and Savior, to give repentance to Israel and forgiveness of sins. 53
Efesus 1:6
Konteks1:6 to the praise of the glory of his grace 54 that he has freely bestowed on us in his dearly loved Son. 55
Efesus 1:20-23
Konteks1:20 This power 56 he exercised 57 in Christ when he raised him 58 from the dead and seated him 59 at his right hand in the heavenly realms 60 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 61 put 62 all things under Christ’s 63 feet, 64 and he gave him to the church as head over all things. 65 1:23 Now the church is 66 his body, the fullness of him who fills all in all. 67
[33:10] 1 tn Or “lift myself up” (KJV); NLT “show my power and might.”
[33:11] 2 tn The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear.
[33:11] 3 sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.
[33:12] 4 tn Heb “will be a burning to lime.” See Amos 2:1.
[46:10] 5 tn The words “he says” are supplied in the translation for clarification.
[46:10] 6 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
[46:10] 7 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
[46:11] 10 tn Heb “the
[46:11] 11 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 12 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[76:5] 13 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
[76:5] 14 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
[76:5] 15 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
[76:5] 16 tn Heb “and all the men of strength did not find their hands.”
[76:6] 17 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
[76:6] 18 tn Or “chariot,” but even so the term is metonymic for the charioteer.
[76:6] 19 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
[76:7] 20 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
[76:8] 21 tn Heb “a [legal] decision,” or “sentence.”
[76:8] 22 tn “The earth” stands here by metonymy for its inhabitants.
[76:10] 24 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
[76:10] 25 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
[24:26] 26 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 27 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
[24:26] 28 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:26] sn See the note on Christ in 2:11.
[24:27] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 30 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
[24:27] 31 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
[2:33] 32 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] 33 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] 34 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] 35 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 36 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[2:34] 37 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
[2:35] 38 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
[2:35] 39 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
[2:36] 40 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 41 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] 42 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] 43 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.
[2:37] 44 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[2:37] 45 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
[2:38] 46 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
[2:38] 47 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:38] sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
[2:38] 48 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
[2:38] 49 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
[2:39] 50 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
[5:31] 51 tn Grk “This one God exalted” (emphatic).
[5:31] 52 tn Or “Founder” (of a movement).
[5:31] 53 tn Or “to give repentance and forgiveness of sins to Israel.”
[1:6] 54 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 55 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:6] sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.
[1:20] 56 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
[1:20] 57 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
[1:20] 58 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] 59 tc The majority of
[1:20] 60 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] 61 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:22] 63 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
[1:22] 64 sn An allusion to Ps 8:6.
[1:22] 65 tn Grk “and he gave him as head over all things to the church.”
[1:23] 66 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] 67 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).
