Acts 2:30-31

2:30 So then, because ¹  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²  on his throne, ³  2:31 David by foreseeing this ⁴  spoke about the resurrection of the Christ, ⁵  that he was neither abandoned to Hades, ⁶  nor did his body ⁷  experience ⁸  decay. ⁹ 

Acts 4:25-28

4:25 who said by the Holy Spirit through ¹⁰  your servant David our forefather, ¹¹ 

‘Why do the nations ¹²  rage, ¹³ 

and the peoples plot foolish ¹⁴  things?

4:26 The kings of the earth stood together, ¹⁵ 

and the rulers assembled together,

against the Lord and against his ¹⁶  Christ.’ ¹⁷ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ¹⁸  your holy servant Jesus, whom you anointed, ¹⁹  4:28 to do as much as your power ²⁰  and your plan ²¹  had decided beforehand ²²  would happen.

Acts 28:25

28:25 So they began to leave, ²³  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁴  through the prophet Isaiah

Acts 28:2

28:2 The local inhabitants ²⁵  showed us extraordinary ²⁶  kindness, for they built a fire and welcomed us all because it had started to rain ²⁷  and was cold.

Acts 23:2

23:2 At that ²⁸  the high priest Ananias ordered those standing near ²⁹  Paul ³⁰  to strike ³¹  him on the mouth.

Mark 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ³² 

“Sit at my right hand,

until I put your enemies under your feet.”’ ³³ 

Hebrews 3:7-8

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ³⁴ 

“Oh, that today you would listen as he speaks! ³⁵ 

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ³⁶  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ³⁷ 

Hebrews 1:11

1:11 They will perish, but you continue.

And they will all grow old like a garment,

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ³⁸  whom he appointed heir of all things, and through whom he created the world. ³⁹ 

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

[2:30]  ¹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ² 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]  ³ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ⁴ 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]  ⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ sn An allusion to Ps 16:10.

[4:25]  ¹⁰ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹¹ tn Or “ancestor”; Grk “father.”

[4:25]  ¹² tn Or “Gentiles.”

[4:25]  ¹³ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹⁴ tn Or “futile”; traditionally, “vain.”

[4:26]  ¹⁵ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  ¹⁷ sn A quotation from Ps 2:1-2.

[4:27]  ¹⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ²⁰ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ²¹ tn Or “purpose,” “will.”

[4:28]  ²² tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[28:25]  ²³ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁴ tn Or “forefathers”; Grk “fathers.”

[28:2]  ²⁵ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ²⁶ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ²⁷ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[23:2]  ²⁸ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ²⁹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³¹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[12:36]  ³² 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.

[12:36]  ³³ sn A quotation from Ps 110:1.

[3:7]  ³⁴ sn The following quotation is from Ps 95:7b-11.

[3:7]  ³⁵ tn Grk “today if you hear his voice.”

[3:1]  ³⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ³⁷ tn Grk “of our confession.”

[1:2]  ³⁸ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ³⁹ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.