Mazmur 89:1
KonteksA well-written song 2 by Ethan the Ezrachite.
89:1 I will sing continually 3 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 4
Mazmur 89:29
Konteks89:29 I will give him an eternal dynasty, 5
and make his throne as enduring as the skies above. 6
Mazmur 89:36
Konteks89:36 His dynasty will last forever. 7
His throne will endure before me, like the sun, 8
Mazmur 72:17
KonteksMay his dynasty last as long as the sun remains in the sky! 10
May they use his name when they formulate their blessings! 11
May all nations consider him to be favored by God! 12
Mazmur 132:12
Konteks132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
Mazmur 132:2
Konteks132:2 and how he made a vow to the Lord,
and swore an oath to the powerful ruler of Jacob. 13
1 Samuel 7:12-16
Konteks7:12 Samuel took a stone and placed it between Mizpah and Shen. 14 He named it Ebenezer, 15 saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.
7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control 16 of the Philistines. There was also peace between Israel and the Amorites. 7:15 So Samuel led 17 Israel all the days of his life. 7:16 Year after year he used to travel the circuit of Bethel, 18 Gilgal, and Mizpah; he used to judge Israel in all of these places.
1 Samuel 7:1
Konteks7:1 Then the people 19 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
1 Samuel 7:1
Konteks7:1 Then the people 20 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
Kisah Para Rasul 9:5
Konteks9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!
Kisah Para Rasul 9:1
Konteks9:1 Meanwhile Saul, still breathing out threats 21 to murder 22 the Lord’s disciples, went to the high priest
Kisah Para Rasul 17:10-14
Konteks17:10 The brothers sent Paul and Silas off to Berea 23 at once, during the night. When they arrived, 24 they went to the Jewish synagogue. 25 17:11 These Jews 26 were more open-minded 27 than those in Thessalonica, 28 for they eagerly 29 received 30 the message, examining 31 the scriptures carefully every day 32 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 33 prominent 34 Greek women and men. 17:13 But when the Jews from Thessalonica 35 heard that Paul had also proclaimed the word of God 36 in Berea, 37 they came there too, inciting 38 and disturbing 39 the crowds. 17:14 Then the brothers sent Paul away to the coast 40 at once, but Silas and Timothy remained in Berea. 41
Kisah Para Rasul 17:1
Konteks17:1 After they traveled through 42 Amphipolis 43 and Apollonia, 44 they came to Thessalonica, 45 where there was a Jewish synagogue. 46
Kisah Para Rasul 22:10
Konteks22:10 So I asked, 47 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 48 and go to Damascus; there you will be told about everything 49 that you have been designated 50 to do.’
Yesaya 9:6-7
Konteks9:6 For a child has been 51 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 52
Extraordinary Strategist, 53
Mighty God, 54
Everlasting Father, 55
Prince of Peace. 56
9:7 His dominion will be vast 57
and he will bring immeasurable prosperity. 58
He will rule on David’s throne
and over David’s kingdom, 59
establishing it 60 and strengthening it
by promoting justice and fairness, 61
from this time forward and forevermore.
The Lord’s intense devotion to his people 62 will accomplish this.
Zakharia 12:8
Konteks12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. 63
Lukas 1:32-33
Konteks1:32 He 64 will be great, 65 and will be called the Son of the Most High, 66 and the Lord God will give him the throne of his father 67 David. 1:33 He 68 will reign over the house of Jacob 69 forever, and his kingdom will never end.”
Lukas 20:41-44
Konteks20:41 But 70 he said to them, “How is it that they say that the Christ 71 is David’s son? 72 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 73 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 74
20:44 If David then calls him ‘Lord,’ how can he be his son?” 75
Kisah Para Rasul 13:32-37
Konteks13:32 And we proclaim to you the good news about the promise to our ancestors, 76 13:33 that this promise 77 God has fulfilled to us, their children, by raising 78 Jesus, as also it is written in the second psalm, ‘You are my Son; 79 today I have fathered you.’ 80 13:34 But regarding the fact that he has raised Jesus 81 from the dead, never 82 again to be 83 in a state of decay, God 84 has spoken in this way: ‘I will give you 85 the holy and trustworthy promises 86 made to David.’ 87 13:35 Therefore he also says in another psalm, 88 ‘You will not permit your Holy One 89 to experience 90 decay.’ 91 13:36 For David, after he had served 92 God’s purpose in his own generation, died, 93 was buried with his ancestors, 94 and experienced 95 decay, 13:37 but the one 96 whom God raised up did not experience 97 decay.
Roma 1:3-4
Konteks1:3 concerning his Son who was a descendant 98 of David with reference to the flesh, 99 1:4 who was appointed the Son-of-God-in-power 100 according to the Holy Spirit 101 by the resurrection 102 from the dead, Jesus Christ our Lord.
Roma 15:12
Konteks15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 103
Filipi 2:9-11
Konteks2:9 As a result God exalted him
and gave him the name
that is above every name,
2:10 so that at the name of Jesus
every knee will bow
– in heaven and on earth and under the earth –
2:11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.
Wahyu 22:16
Konteks22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 104
[89:1] 1 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
[89:1] 2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
[89:1] 4 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[89:29] 5 tn Heb “and I will set in place forever his offspring.”
[89:29] 6 tn Heb “and his throne like the days of the heavens.”
[89:36] 7 tn Heb “his offspring forever will be.”
[89:36] 8 tn Heb “and his throne like the sun before me.”
[72:17] 9 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 10 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
[72:17] 11 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the
[72:17] 12 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[132:2] 13 tn Heb “the powerful [one] of Jacob.”
[7:12] 14 tn Cf. NAB, NRSV, NLT “Jeshanah.”
[7:12] 15 sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.
[7:15] 17 tn Heb “judged” (also in v. 17).
[7:16] 18 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[9:1] 21 tn Or “Saul, making dire threats.”
[9:1] 22 tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
[17:10] 23 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
[17:10] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:10] 24 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
[17:10] 25 sn See the note on synagogue in 6:9.
[17:11] 26 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 27 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 28 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 29 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 30 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 31 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 32 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 33 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:13] 35 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 36 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
[17:13] 37 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[17:13] 38 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
[17:13] 39 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 40 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
[17:14] 41 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:1] 42 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 43 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
[17:1] 44 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 45 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
[17:1] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:1] 46 sn See the note on synagogue in 6:9.
[22:10] 47 tn Grk “So I said.”
[22:10] 48 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:10] 49 tn Grk “about all things.”
[22:10] 50 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
[9:6] 51 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 52 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 53 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 54 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 55 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 56 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[9:7] 57 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 58 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 59 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 60 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 61 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 62 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[12:8] 63 sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.
[1:32] 65 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 66 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 68 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 69 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[20:41] 70 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 71 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] sn See the note on Christ in 2:11.
[20:41] 72 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 73 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.
[20:43] 74 sn A quotation from Ps 110:1.
[20:44] 75 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[13:32] 76 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 77 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
[13:33] 78 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
[13:33] 79 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
[13:33] 80 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
[13:33] sn A quotation from Ps 2:7.
[13:34] 81 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 82 tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
[13:34] 83 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 84 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 85 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 86 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
[13:34] 87 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
[13:35] 88 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 89 tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
[13:35] 90 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
[13:35] 91 sn A quotation from Ps 16:10.
[13:36] 92 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 93 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[13:36] 94 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 95 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
[13:37] 96 sn The one whom God raised up refers to Jesus.
[13:37] 97 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
[1:3] 98 tn Grk “born of the seed” (an idiom).
[1:3] 99 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
[1:4] 100 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
[1:4] 101 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
[1:4] 102 tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
[15:12] 103 sn A quotation from Isa 11:10.
[22:16] 104 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
