Yesaya 37:35
Konteks37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” 1
Yesaya 37:2
Konteks37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, 2 clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:
1 Samuel 1:21
Konteks1:21 This man Elkanah went up with all his family to make the yearly sacrifice to the Lord and to keep his vow,
Mazmur 2:1-3
Konteks2:1 Why 4 do the nations rebel? 5
Why 6 are the countries 7 devising 8 plots that will fail? 9
2:2 The kings of the earth 10 form a united front; 11
the rulers collaborate 12
against the Lord and his anointed king. 13
2:3 They say, 14 “Let’s tear off the shackles they’ve put on us! 15
Let’s free ourselves from 16 their ropes!”
Mazmur 2:6
Konteks2:6 “I myself 17 have installed 18 my king
on Zion, my holy hill.”
Mazmur 20:6
Konteks20:6 Now I am sure 19 that the Lord will deliver 20 his chosen king; 21
he will intervene for him 22 from his holy heavenly temple, 23
and display his mighty ability to deliver. 24
Mazmur 45:7
Konteks45:7 You love 25 justice and hate evil. 26
For this reason God, your God 27 has anointed you 28
with the oil of joy, 29 elevating you above your companions. 30
Mazmur 84:9
Konteks84:9 O God, take notice of our shield! 31
Show concern for your chosen king! 32
Mazmur 89:20-52
Konteks89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 33
89:21 My hand will support him, 34
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 35 from him; 36
a violent oppressor will not be able to humiliate him. 37
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 38
and by my name he will win victories. 39
89:25 I will place his hand over the sea,
his right hand over the rivers. 40
89:26 He will call out to me,
‘You are my father, 41 my God, and the protector who delivers me.’ 42
89:27 I will appoint him to be my firstborn son, 43
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 44
89:29 I will give him an eternal dynasty, 45
and make his throne as enduring as the skies above. 46
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 47 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 48
their sin by inflicting them with bruises. 49
89:33 But I will not remove 50 my loyal love from him,
nor be unfaithful to my promise. 51
89:34 I will not break 52 my covenant
or go back on what I promised. 53
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 54 David.
89:36 His dynasty will last forever. 55
His throne will endure before me, like the sun, 56
89:37 it will remain stable, like the moon, 57
his throne will endure like the skies.” 58 (Selah)
89:38 But you have spurned 59 and rejected him;
you are angry with your chosen king. 60
89:39 You have repudiated 61 your covenant with your servant; 62
you have thrown his crown to the ground. 63
89:40 You have broken down all his 64 walls;
you have made his strongholds a heap of ruins.
89:41 All who pass by 65 have robbed him;
he has become an object of disdain to his neighbors.
89:42 You have allowed his adversaries to be victorious, 66
and all his enemies to rejoice.
89:43 You turn back 67 his sword from the adversary, 68
and have not sustained him in battle. 69
89:44 You have brought to an end his splendor, 70
and have knocked 71 his throne to the ground.
89:45 You have cut short his youth, 72
and have covered him with shame. (Selah)
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 73
Will your anger continue to burn like fire?
89:47 Take note of my brief lifespan! 74
Why do you make all people so mortal? 75
89:48 No man can live on without experiencing death,
or deliver his life from the power of Sheol. 76 (Selah)
89:49 Where are your earlier faithful deeds, 77 O Lord, 78
the ones performed in accordance with your reliable oath to David? 79
89:50 Take note, O Lord, 80 of the way your servants are taunted, 81
and of how I must bear so many insults from people! 82
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 83
89:52 84 The Lord deserves praise 85 forevermore!
We agree! We agree! 86
Mazmur 105:15
Konteks105:15 saying, 87 “Don’t touch my chosen 88 ones!
Don’t harm my prophets!”
Mazmur 132:10
Konteks132:10 For the sake of David, your servant,
do not reject your chosen king! 89
Mazmur 132:17-18
Konteks132:17 There I will make David strong; 90
I have determined that my chosen king’s dynasty will continue. 91
132:18 I will humiliate his enemies, 92
and his crown will shine.
Daniel 9:24-26
Konteks9:24 “Seventy weeks 93 have been determined
concerning your people and your holy city
to put an end to 94 rebellion,
to bring sin 95 to completion, 96
to atone for iniquity,
to bring in perpetual 97 righteousness,
to seal up 98 the prophetic vision, 99
and to anoint a most holy place. 100
9:25 So know and understand:
From the issuing of the command 101 to restore and rebuild
Jerusalem 102 until an anointed one, a prince arrives, 103
there will be a period of seven weeks 104 and sixty-two weeks.
It will again be built, 105 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 106
As for the city and the sanctuary,
the people of the coming prince will destroy 107 them.
But his end will come speedily 108 like a flood. 109
Until the end of the war that has been decreed
there will be destruction.
Lukas 4:18
Konteks4:18 “The Spirit of the Lord is upon me,
because he has anointed 110 me to proclaim good news 111 to the poor. 112
He has sent me 113 to proclaim release 114 to the captives
and the regaining of sight 115 to the blind,
to set free 116 those who are oppressed, 117
Yohanes 1:41
Konteks1:41 He first 118 found his own brother Simon and told him, “We have found the Messiah!” 119 (which is translated Christ). 120
Kisah Para Rasul 4:27
Konteks4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 121 your holy servant Jesus, whom you anointed, 122
Kisah Para Rasul 4:1
Konteks4:1 While Peter and John 123 were speaking to the people, the priests and the commander 124 of the temple guard 125 and the Sadducees 126 came up 127 to them,
Yohanes 2:20
Konteks2:20 Then the Jewish leaders 128 said to him, “This temple has been under construction 129 for forty-six years, 130 and are you going to raise it up in three days?”
Yohanes 2:1
Konteks2:1 Now on the third day there was a wedding at Cana 131 in Galilee. 132 Jesus’ mother 133 was there,
[37:35] 1 tn Heb “for my sake and for the sake of David my servant.”
[37:2] 2 tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”
[2:1] 3 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 4 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 5 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 6 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 7 tn Or “peoples” (so many English versions).
[2:1] 8 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 9 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 10 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 11 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 12 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 13 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 14 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 15 tn Heb “their (i.e., the
[2:3] 16 tn Heb “throw off from us.”
[2:6] 17 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 18 tn Or perhaps “consecrated.”
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 20 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 21 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 22 tn Heb “he will answer him.”
[20:6] 23 tn Heb “from his holy heavens.”
[20:6] 24 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[45:7] 25 sn To love justice means to actively promote it.
[45:7] 26 sn To hate evil means to actively oppose it.
[45:7] 27 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
[45:7] 28 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
[45:7] 29 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
[45:7] 30 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
[45:7] sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.
[84:9] 31 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “your anointed one” here and with “our king” in Ps 89:18.
[84:9] 32 tn Heb “look [on] the face of your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17).
[89:20] 33 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 34 tn Heb “with whom my hand will be firm.”
[89:22] 35 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 36 tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
[89:22] 37 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
[89:24] 38 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 39 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).
[89:25] 40 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
[89:26] 41 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[89:26] 42 tn Heb “the rocky summit of my deliverance.”
[89:27] 43 sn The firstborn son typically had special status and received special privileges.
[89:28] 44 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 45 tn Heb “and I will set in place forever his offspring.”
[89:29] 46 tn Heb “and his throne like the days of the heavens.”
[89:32] 48 tn Heb “I will punish with a club their rebellion.”
[89:32] sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).
[89:32] 49 tn Heb “with blows their sin.”
[89:33] 50 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 51 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 53 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 55 tn Heb “his offspring forever will be.”
[89:36] 56 tn Heb “and his throne like the sun before me.”
[89:37] 57 tn Heb “like the moon it will be established forever.”
[89:37] 58 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
[89:38] 59 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
[89:38] 60 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
[89:39] 61 tn The Hebrew verb appears only here and in Lam 2:7.
[89:39] 62 tn Heb “the covenant of your servant.”
[89:39] 63 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
[89:40] 64 tn The king here represents the land and cities over which he rules.
[89:41] 65 tn Heb “all the passersby on the road.”
[89:42] 66 tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).
[89:43] 67 tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.
[89:43] 68 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
[89:43] 69 tn Heb “and you have not caused him to stand in the battle.”
[89:44] 70 tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).
[89:44] 71 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
[89:45] 72 tn Heb “the days of his youth” (see as well Job 33:25).
[89:46] 73 tn Heb “How long, O
[89:47] 74 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
[89:47] 75 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
[89:48] 76 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”
[89:49] 77 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
[89:49] 78 tc Many medieval Hebrew
[89:49] 79 tn Heb “[which] you swore on oath to David by your faithfulness.”
[89:50] 80 tc Many medieval Hebrew
[89:50] 81 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew
[89:50] 82 tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).
[89:51] 83 tn Heb “[by] which your enemies, O
[89:52] 84 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).
[89:52] 85 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[89:52] 86 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”
[105:15] 87 tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.
[105:15] 88 tn Heb “anointed.”
[132:10] 89 tn Heb “do not turn away the face of your anointed one.”
[132:17] 90 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 91 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 92 tn Heb “his enemies I will clothe [with] shame.”
[9:24] 93 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 94 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 95 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 96 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 97 tn Or “everlasting.”
[9:24] 98 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 99 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 100 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
[9:25] 101 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 102 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 103 tn The word “arrives” is added in the translation for clarification.
[9:25] 104 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
[9:25] 105 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 106 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 107 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 108 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 109 sn Flood here is a metaphor for sudden destruction.
[4:18] 110 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 111 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 112 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 113 tc The majority of
[4:18] 114 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 115 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 116 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 117 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[1:41] 118 tc Most witnesses (א* L Ws Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì66,75 א2 A B Θ Ψ 083 Ë1,13 892 al lat.
[1:41] 119 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.
[1:41] 120 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[1:41] sn This is a parenthetical note by the author. See the note on Christ in 1:20.
[4:27] 121 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 122 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:1] 123 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 125 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[4:1] sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
[4:1] 126 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[4:1] 127 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[2:20] 128 tn See the note on this phrase in v. 18.
[2:20] 129 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 130 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:1] 131 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 132 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
