Mazmur 2:1-2

Psalm 2 ¹ 

2:1 Why ²  do the nations rebel? ³ 

Why ⁴  are the countries ⁵  devising ⁶  plots that will fail? ⁷ 

2:2 The kings of the earth ⁸  form a united front; ⁹ 

the rulers collaborate ¹⁰ 

against the Lord and his anointed king. ¹¹ 

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ¹²  to restore and rebuild

Jerusalem ¹³  until an anointed one, a prince arrives, ¹⁴ 

there will be a period of seven weeks ¹⁵  and sixty-two weeks.

It will again be built, ¹⁶  with plaza and moat,

but in distressful times.

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ¹⁷  me to proclaim good news ¹⁸  to the poor. ¹⁹ 

He has sent me ²⁰  to proclaim release ²¹  to the captives

and the regaining of sight ²²  to the blind,

to set free ²³  those who are oppressed, ²⁴ 

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²⁵  that ²⁶  God anointed him with the Holy Spirit and with power. He ²⁷  went around doing good and healing all who were oppressed by the devil, ²⁸  because God was with him. ²⁹ 

Ibrani 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ³⁰  with the oil of rejoicing.” ³¹ 

[2:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ⁵ tn Or “peoples” (so many English versions).

[2:1]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ¹⁰ 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]  ¹¹ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[9:25]  ¹² tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ¹⁴ tn The word “arrives” is added in the translation for clarification.

[9:25]  ¹⁵ 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]  ¹⁶ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[4:18]  ¹⁷ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ¹⁸ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ¹⁹ 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]  ²⁰ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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).

[10:38]  ²⁵ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ²⁶ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ²⁷ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ²⁸ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ²⁹ sn See Acts 7:9.

[1:9]  ³⁰ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ³¹ sn A quotation from Ps 45:6-7.