John 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ¹  of Israel!” ² 

John 12:13

12:13 So they took branches of palm trees ³  and went out to meet him. They began to shout, ⁴  “Hosanna! ⁵  Blessed is the one who comes in the name of the Lord! ⁶  Blessed is ⁷  the king of Israel!”

John 12:15

12:15 “Do not be afraid, people of Zion; ⁸  look, your king is coming, seated on a donkey’s colt!” ⁹ 

John 19:3

19:3 They ¹⁰  came up to him again and again ¹¹  and said, “Hail, king of the Jews!” ¹²  And they struck him repeatedly ¹³  in the face.

John 19:19-22

19:19 Pilate also had a notice ¹⁴  written and fastened to the cross, ¹⁵  which read: ¹⁶  “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem ¹⁷  read this notice, ¹⁸  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ¹⁹  Latin, and Greek. 19:21 Then the chief priests of the Jews ²⁰  said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 19:22 Pilate answered, “What I have written, I have written.”

Psalms 2:6-12

2:6 “I myself ²¹  have installed ²²  my king

on Zion, my holy hill.”

2:7 The king says, ²³  “I will announce the Lord’s decree. He said to me: ²⁴ 

‘You are my son! ²⁵  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ²⁶ 

the ends of the earth as your personal property.

2:9 You will break them ²⁷  with an iron scepter; ²⁸ 

you will smash them like a potter’s jar!’” ²⁹ 

2:10 So now, you kings, do what is wise; ³⁰ 

you rulers of the earth, submit to correction! ³¹ 

2:11 Serve ³²  the Lord in fear!

Repent in terror! ³³ 

2:12 Give sincere homage! ³⁴ 

Otherwise he ³⁵  will be angry, ³⁶ 

and you will die because of your behavior, ³⁷ 

when his anger quickly ignites. ³⁸ 

How blessed ³⁹  are all who take shelter in him! ⁴⁰ 

Isaiah 9:6-7

9:6 For a child has been ⁴¹  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ⁴² 

Extraordinary Strategist, ⁴³ 

Mighty God, ⁴⁴ 

Everlasting Father, ⁴⁵ 

Prince of Peace. ⁴⁶ 

9:7 His dominion will be vast ⁴⁷ 

and he will bring immeasurable prosperity. ⁴⁸ 

He will rule on David’s throne

and over David’s kingdom, ⁴⁹ 

establishing it ⁵⁰  and strengthening it

by promoting justice and fairness, ⁵¹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁵²  will accomplish this.

Jeremiah 23:5

23:5 “I, the Lord, promise ⁵³  that a new time will certainly come ⁵⁴ 

when I will raise up for them a righteous branch, ⁵⁵  a descendant of David.

He will rule over them with wisdom and understanding ⁵⁶ 

and will do what is just and right in the land. ⁵⁷ 

Zephaniah 3:15

3:15 The Lord has removed the judgment against you; ⁵⁸ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁵⁹  and victorious, ⁶⁰ 

humble and riding on a donkey ⁶¹  –

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

Luke 19:38-40

19:38 “Blessed is the king ⁶²  who comes in the name of the Lord! ⁶³  Peace in heaven and glory in the highest!” 19:39 But ⁶⁴  some of the Pharisees ⁶⁵  in the crowd said to him, “Teacher, rebuke your disciples.” ⁶⁶  19:40 He answered, ⁶⁷  “I tell you, if they ⁶⁸  keep silent, the very stones ⁶⁹  will cry out!”

Acts 2:34-36

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

‘The Lord said to my lord,

“Sit ⁷⁰  at my right hand

2:35 until I make your enemies a footstool ⁷¹  for your feet.”’ ⁷² 

2:36 Therefore let all the house of Israel know beyond a doubt ⁷³  that God has made this Jesus whom you crucified ⁷⁴  both Lord ⁷⁵  and Christ.” ⁷⁶ 

[1:49]  ¹ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ² sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[12:13]  ³ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁴ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁵ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ⁶ sn A quotation from Ps 118:25-26.

[12:13]  ⁷ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[12:15]  ⁸ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ⁹ sn A quotation from Zech 9:9.

[19:3]  ¹⁰ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ¹¹ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ¹² tn Or “Long live the King of the Jews!”

[19:3]  ¹³ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[19:19]  ¹⁴ tn Or “an inscription.”

[19:19]  ¹⁵ tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  ¹⁶ tn Grk “Now it was written.”

[19:20]  ¹⁷ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.

[19:20]  ¹⁸ tn Or “this inscription.”

[19:20]  ¹⁹ tn Grk “in Hebrew.”

[19:21]  ²⁰ tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”

[2:6]  ²¹ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ²² tn Or perhaps “consecrated.”

[2:7]  ²³ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ²⁴ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ²⁵ 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.

[2:8]  ²⁶ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ²⁷ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ²⁸ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ²⁹ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[2:10]  ³⁰ sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

[2:10]  ³¹ tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

[2:11]  ³² tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ³³ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[2:12]  ³⁴ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ³⁵ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ³⁶ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ³⁷ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ³⁸ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ³⁹ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ⁴⁰ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[9:6]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁵² 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.

[23:5]  ⁵³ tn Heb “Oracle of the Lord.”

[23:5]  ⁵⁴ tn Heb “Behold the days are coming.”

[23:5]  ⁵⁵ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ⁵⁶ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ⁵⁷ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[3:15]  ⁵⁸ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[9:9]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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).

[19:38]  ⁶² sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ⁶³ sn A quotation from Ps 118:26.

[19:39]  ⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁶⁵ sn See the note on Pharisees in 5:17.

[19:39]  ⁶⁶ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ⁶⁷ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ⁶⁸ tn Grk “these.”

[19:40]  ⁶⁹ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[2:34]  ⁷⁰ 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]  ⁷¹ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁷² 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]  ⁷³ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”