Acts 2:32-36

2:32 This Jesus God raised up, and we are all witnesses of it. ¹  2:33 So then, exalted ²  to the right hand ³  of God, and having received ⁴  the promise of the Holy Spirit ⁵  from the Father, he has poured out ⁶  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁷  at my right hand

2:35 until I make your enemies a footstool ⁸  for your feet.”’ ⁹ 

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁰  that God has made this Jesus whom you crucified ¹¹  both Lord ¹²  and Christ.” ¹³ 

Acts 3:26

3:26 God raised up ¹⁴  his servant and sent him first to you, to bless you by turning ¹⁵  each one of you from your iniquities.” ¹⁶ 

Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹⁷  by which we must ¹⁸  be saved.”

Acts 5:30-31

5:30 The God of our forefathers ¹⁹  raised up Jesus, whom you seized and killed by hanging him on a tree. ²⁰  5:31 God exalted him ²¹  to his right hand as Leader ²²  and Savior, to give repentance to Israel and forgiveness of sins. ²³ 

Isaiah 43:11

43:11 I, I am the Lord,

and there is no deliverer besides me.

Isaiah 45:21

45:21 Tell me! Present the evidence! ²⁴ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ²⁵ 

there is none but me.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²⁶  and victorious, ²⁷ 

humble and riding on a donkey ²⁸  –

on a young donkey, the foal of a female donkey.

Matthew 1:21

1:21 She will give birth to a son and you will name him ²⁹  Jesus, ³⁰  because he will save his people from their sins.”

Luke 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ³¹  for I proclaim to you good news ³²  that brings great joy to all the people: 2:11 Today ³³  your Savior is born in the city ³⁴  of David. ³⁵  He is Christ ³⁶  the Lord.

John 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ³⁷  really is the Savior of the world.” ³⁸ 

Romans 11:26

11:26 And so ³⁹  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 2:10-14

2:10 not pilfering, but showing all good faith, ⁴⁰  in order to bring credit to ⁴¹  the teaching of God our Savior in everything.

2:11 For the grace of God has appeared, bringing salvation to all people. ⁴²  2:12 It trains us ⁴³  to reject godless ways ⁴⁴  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁴⁵  of our great God and Savior, Jesus Christ. ⁴⁶  2:14 He ⁴⁷  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁴⁸  who are eager to do good. ⁴⁹ 

Titus 3:3-6

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ⁵⁰  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ⁵¹  through Jesus Christ our Savior.

Titus 3:2

3:2 They must not slander ⁵²  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 1:1

Salutation

1:1 From Paul, ⁵³  a slave ⁵⁴  of God and apostle of Jesus Christ, to further the faith ⁵⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁶ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁷  sound teaching.

Titus 3:2

3:2 They must not slander ⁵⁸  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁵⁹  authorities, to be obedient, to be ready for every good work.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁶⁰  authorities, to be obedient, to be ready for every good work.

Titus 1:14

1:14 and not pay attention to Jewish myths ⁶¹  and commands of people who reject the truth.

Jude 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

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

[2:33]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ⁷ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ⁸ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁹ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ¹⁰ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:26]  ¹⁴ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹⁵ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁶ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:12]  ¹⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹⁸ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[5:30]  ¹⁹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ²⁰ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ²¹ tn Grk “This one God exalted” (emphatic).

[5:31]  ²² tn Or “Founder” (of a movement).

[5:31]  ²³ tn Or “to give repentance and forgiveness of sins to Israel.”

[45:21]  ²⁴ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ²⁵ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[9:9]  ²⁶ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ²⁷ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ²⁸ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[1:21]  ²⁹ tn Grk “you will call his name.”

[1:21]  ³⁰ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[2:10]  ³¹ tn Grk “behold.”

[2:10]  ³² tn Grk “I evangelize to you great joy.”

[2:11]  ³³ 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]  ³⁴ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³⁵ tn This is another indication of a royal, messianic connection.

[2:11]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:42]  ³⁷ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ³⁸ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[11:26]  ³⁹ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[2:10]  ⁴⁰ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ⁴¹ tn Or “adorn,” “show the beauty of.”

[2:11]  ⁴² tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ⁴³ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁴⁴ tn Grk “ungodliness.”

[2:13]  ⁴⁵ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁴⁶ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:14]  ⁴⁷ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁴⁸ tn Or “a people who are his very own.”

[2:14]  ⁴⁹ tn Grk “for good works.”

[3:4]  ⁵⁰ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ⁵¹ tn Or “on us richly.”

[3:2]  ⁵² tn Or “discredit,” “damage the reputation of.”

[1:1]  ⁵³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁵⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁵⁶ tn Grk “before eternal ages.”

[2:1]  ⁵⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:2]  ⁵⁸ tn Or “discredit,” “damage the reputation of.”

[3:1]  ⁵⁹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:1]  ⁶⁰ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:14]  ⁶¹ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.