Acts 13:22

13:22 After removing him, God ¹  raised up ²  David their king. He testified about him: ³  ‘I have found David ⁴  the son of Jesse to be a man after my heart, ⁵  who will accomplish everything I want him to do.’ ⁶ 

Acts 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁷ 

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

Acts 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁸  at my right hand

Acts 4:25

4:25 who said by the Holy Spirit through ⁹  your servant David our forefather, ¹⁰ 

‘Why do the nations ¹¹  rage, ¹² 

and the peoples plot foolish ¹³  things?

Acts 13:34

13:34 But regarding the fact that he has raised Jesus ¹⁴  from the dead, never ¹⁵  again to be ¹⁶  in a state of decay, God ¹⁷  has spoken in this way: ‘I will give you ¹⁸  the holy and trustworthy promises ¹⁹  made to David.’ ²⁰ 

Acts 13:36

13:36 For David, after he had served ²¹  God’s purpose in his own generation, died, ²²  was buried with his ancestors, ²³  and experienced ²⁴  decay,

Acts 15:16

15:16 ‘After this ²⁵  I ²⁶  will return,

and I will rebuild the fallen tent ²⁷  of David;

I will rebuild its ruins and restore ²⁸  it,

Acts 1:16

1:16 “Brothers, ²⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁰  David concerning Judas – who became the guide for those who arrested Jesus –

Acts 2:29

2:29 “Brothers, ³¹  I can speak confidently ³²  to you about our forefather ³³  David, that he both died and was buried, and his tomb is with us to this day.

Acts 7:45

7:45 Our ³⁴  ancestors ³⁵  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ³⁶  until the time ³⁷  of David.

[13:22]  ¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ² sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ³ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ⁴ sn A quotation from Ps 89:20.

[13:22]  ⁵ sn A quotation from 1 Sam 13:14.

[13:22]  ⁶ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[2:25]  ⁷ tn Or “always before me.”

[2:34]  ¹³ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[4:25]  ¹⁹ tn Grk “by the mouth of” (an idiom).

[4:25]  ²⁰ tn Or “ancestor”; Grk “father.”

[4:25]  ²¹ tn Or “Gentiles.”

[4:25]  ²² sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ²³ tn Or “futile”; traditionally, “vain.”

[13:34]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²⁶ 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]  ²⁷ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ²⁹ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³⁰ 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]  ³¹ 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.

[13:36]  ³¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ³² 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]  ³³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ³⁴ 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.

[15:16]  ³⁷ tn Grk “After these things.”

[15:16]  ³⁸ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ³⁹ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁴⁰ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[1:16]  ⁴³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁴ tn Grk “foretold by the mouth of.”

[2:29]  ⁴⁹ 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]  ⁵⁰ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁵¹ tn Or “about our noted ancestor,” “about the patriarch.”

[7:45]  ⁵⁵ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁵⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ⁵⁸ tn Grk “In those days.”