Mazmur 110:1

Psalm 110 ¹ 

A psalm of David.

110:1 Here is the Lord’s proclamation ²  to my lord: ³ 

“Sit down at my right hand ⁴  until I make your enemies your footstool!” ⁵ 

Yeremia 23:6

23:6 Under his rule ⁶  Judah will enjoy safety ⁷ 

and Israel will live in security. ⁸ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ⁹ 

Lukas 2:11

2:11 Today ¹⁰  your Savior is born in the city ¹¹  of David. ¹²  He is Christ ¹³  the Lord.

Yohanes 13:13

13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ¹⁴  for that is what I am. ¹⁵ 

Yohanes 20:28

20:28 Thomas replied to him, ¹⁶  “My Lord and my God!” ¹⁷ 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁸  that God has made this Jesus whom you crucified ¹⁹  both Lord ²⁰  and Christ.” ²¹ 

Kisah Para Rasul 10:36

10:36 You know ²²  the message ²³  he sent to the people ²⁴  of Israel, proclaiming the good news of peace ²⁵  through ²⁶  Jesus Christ ²⁷  (he is Lord ²⁸  of all) –

Roma 10:9-12

10:9 because if you confess with your mouth that Jesus is Lord ²⁹  and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness ³⁰  and with the mouth one confesses and thus has salvation. ³¹  10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ³²  10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Roma 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ³³ 

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ³⁴ 

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ³⁵  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁶  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁷  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:1

Salutation

1:1 From Paul, ³⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[110:1]  ¹ 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]  ² tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ³ 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]  ⁴ 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]  ⁵ 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).

[23:6]  ⁶ tn Heb “In his days [= during the time he rules].”

[23:6]  ⁷ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ⁸ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ⁹ tn Heb “his name will be called ‘The Lord our righteousness’.”

[23:6]  sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

[2:11]  ¹⁰ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ¹¹ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ¹² tn This is another indication of a royal, messianic connection.

[2:11]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  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 to mean virtually Jesus’ last name.

[13:13]  ¹⁴ tn Or “rightly.”

[13:13]  ¹⁵ tn Grk “and I am these things.”

[20:28]  ¹⁶ tn Grk “answered and said to him.”

[20:28]  ¹⁷ sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).

[2:36]  ¹⁸ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[10:36]  ²² tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ²³ tn Grk “the word.”

[10:36]  ²⁴ tn Grk “to the sons.”

[10:36]  ²⁵ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ²⁶ tn Or “by.”

[10:36]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁸ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:9]  ²⁹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:10]  ³⁰ tn Grk “believes to righteousness.”

[10:10]  ³¹ tn Grk “confesses to salvation.”

[10:11]  ³² sn A quotation from Isa 28:16.

[14:11]  ³³ sn A quotation from Isa 45:23.

[14:1]  ³⁴ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:6]  ³⁵ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³⁶ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:3]  ³⁷ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:1]  ³⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.