Psalms 2:7

2:7 The king says, ¹  “I will announce the Lord’s decree. He said to me: ² 

‘You are my son! ³  This very day I have become your father!

Psalms 16:10-11

16:10 You will not abandon me ⁴  to Sheol; ⁵ 

you will not allow your faithful follower ⁶  to see ⁷  the Pit. ⁸ 

16:11 You lead me in ⁹  the path of life; ¹⁰ 

I experience absolute joy in your presence; ¹¹ 

you always give me sheer delight. ¹² 

Isaiah 53:10-12

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ¹³ 

he will see descendants and enjoy long life, ¹⁴ 

and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ¹⁵ 

“My servant ¹⁶  will acquit many, ¹⁷ 

for he carried their sins. ¹⁸ 

53:12 So I will assign him a portion with the multitudes, ¹⁹ 

he will divide the spoils of victory with the powerful, ²⁰ 

because he willingly submitted ²¹  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ²²  on behalf of the rebels.”

Hosea 6:2

6:2 He will restore ²³  us in a very short time; ²⁴ 

he will heal us in a little while, ²⁵ 

so that we may live in his presence.

Jonah 1:17

Jonah Prays

(2:1)

1:17 ²⁶ The Lord sent ²⁷  a huge ²⁸  fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.

Matthew 12:40

12:40 For just as Jonah was in the belly of the huge fish ²⁹  for three days and three nights, ³⁰  so the Son of Man will be in the heart of the earth for three days and three nights.

Luke 24:26

24:26 Wasn’t ³¹  it necessary ³²  for the Christ ³³  to suffer these things and enter into his glory?”

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ³⁴  would suffer ³⁵  and would rise from the dead on the third day,

Acts 2:25-33

2:25 For David says about him,

‘I saw the Lord always in front of me, ³⁶ 

for he is at my right hand so that I will not be shaken.

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ³⁷  also will live in hope,

2:27 because you will not leave my soul in Hades, ³⁸ 

nor permit your Holy One to experience ³⁹  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ⁴⁰ 

2:29 “Brothers, ⁴¹  I can speak confidently ⁴²  to you about our forefather ⁴³  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ⁴⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁴⁵  on his throne, ⁴⁶  2:31 David by foreseeing this ⁴⁷  spoke about the resurrection of the Christ, ⁴⁸  that he was neither abandoned to Hades, ⁴⁹  nor did his body ⁵⁰  experience ⁵¹  decay. ⁵²  2:32 This Jesus God raised up, and we are all witnesses of it. ⁵³  2:33 So then, exalted ⁵⁴  to the right hand ⁵⁵  of God, and having received ⁵⁶  the promise of the Holy Spirit ⁵⁷  from the Father, he has poured out ⁵⁸  what you both see and hear.

Acts 13:30-37

13:30 But God raised ⁵⁹  him from the dead, 13:31 and ⁶⁰  for many days he appeared to those who had accompanied ⁶¹  him from Galilee to Jerusalem. These ⁶²  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ⁶³  13:33 that this promise ⁶⁴  God has fulfilled to us, their children, by raising ⁶⁵  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁶⁶  today I have fathered you.’ ⁶⁷  13:34 But regarding the fact that he has raised Jesus ⁶⁸  from the dead, never ⁶⁹  again to be ⁷⁰  in a state of decay, God ⁷¹  has spoken in this way: ‘I will give you ⁷²  the holy and trustworthy promises ⁷³  made to David.’ ⁷⁴  13:35 Therefore he also says in another psalm, ⁷⁵  ‘You will not permit your Holy One ⁷⁶  to experience ⁷⁷  decay.’ ⁷⁸  13:36 For David, after he had served ⁷⁹  God’s purpose in his own generation, died, ⁸⁰  was buried with his ancestors, ⁸¹  and experienced ⁸²  decay, 13:37 but the one ⁸³  whom God raised up did not experience ⁸⁴  decay.

Acts 26:22-23

26:22 I have experienced ⁸⁵  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁸⁶  what the prophets and Moses said ⁸⁷  was going to happen: 26:23 that ⁸⁸  the Christ ⁸⁹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁹⁰  and to the Gentiles.” ⁹¹ 

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ⁹²  said to Paul, “You have permission ⁹³  to speak for yourself.” Then Paul held out his hand ⁹⁴  and began his defense: ⁹⁵ 

Acts 1:11

1:11 and said, “Men of Galilee, why do you stand here ⁹⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁹⁷  will come back in the same way you saw him go into heaven.”

[2:7]  ¹ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ² tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ³ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). 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.

[16:10]  ⁴ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ⁵ sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

[16:10]  ⁶ tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

[16:10]  ⁷ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

[16:10]  ⁸ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

[16:11]  ⁹ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ¹⁰ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ¹¹ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ¹² tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[53:10]  ¹³ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ¹⁴ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[53:11]  ¹⁵ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ¹⁶ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ¹⁷ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ¹⁸ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ¹⁹ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²⁰ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²¹ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ²² tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[6:2]  ²³ tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).

[6:2]  ²⁴ tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).

[6:2]  ²⁵ tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the Lord’s discipline of Israel would be relatively short and that he would restore them quickly.

[1:17]  ²⁶ sn Beginning with 1:17, the verse numbers through 2:10 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:17 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:10 ET = 2:11 HT.

[1:17]  ²⁷ tn Or “appointed” (NASB); NLT “had arranged for.” The Piel verb מִנָּה (minnah) means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה). Joyce Baldwin notes, “Here, with YHWH as the subject, the verb stresses God’s sovereign rule over events for the accomplishment of his purpose (as in 4:6-8, where the verb recurs in each verse). The ‘great fish’ is in exactly the right place at the right time by God’s command, in order to swallow Jonah and enclose him safely” (Joyce Baldwin, “Jonah,” The Minor Prophets, 2:566).

[1:17]  ²⁸ tn Heb “great.”

[12:40]  ²⁹ tn Grk “large sea creature.”

[12:40]  ³⁰ sn A quotation from Jonah 1:17.

[24:26]  ³¹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³² 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]  ³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ³⁵ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[2:25]  ³⁶ tn Or “always before me.”

[2:26]  ³⁷ tn Grk “my flesh.”

[2:27]  ³⁸ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ³⁹ 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.”

[2:28]  ⁴⁰ sn A quotation from Ps 16:8-11.

[2:29]  ⁴¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁴² sn Peter’s certainty is based on well-known facts.

[2:29]  ⁴³ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ⁴⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁴⁵ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁴⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ⁴⁷ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ⁴⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ⁴⁹ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ⁵⁰ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ⁵¹ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ⁵² sn An allusion to Ps 16:10.

[2:32]  ⁵³ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁵⁸ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[13:30]  ⁵⁹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ⁶⁰ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁶¹ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁶² tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ⁶³ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ⁶⁴ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ⁶⁵ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ⁶⁶ 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]  ⁶⁷ 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.”

[13:34]  ⁶⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁶⁹ 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]  ⁷⁰ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁷¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁷² tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ sn A quotation from Ps 16:10.

[13:36]  ⁷⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁸⁰ 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]  ⁸¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁸² 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]  ⁸³ sn The one whom God raised up refers to Jesus.

[13:37]  ⁸⁴ 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.”

[26:22]  ⁸⁵ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ⁸⁶ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ⁸⁷ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ⁸⁸ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁸⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ⁹⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁹¹ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:1]  ⁹² sn See the note on King Agrippa in 25:13.

[26:1]  ⁹³ tn Grk “It is permitted for you.”

[26:1]  ⁹⁴ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁹⁵ tn Or “and began to speak in his own defense.”

[1:11]  ⁹⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁹⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.