Luke 24:44

Jesus’ Final Commission

24:44 Then ¹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²  in the law of Moses and the prophets and the psalms ³  must be fulfilled.”

Luke 24:2

24:2 They ⁴  found that the stone had been rolled away from the tomb, ⁵ 

Luke 23:1-2

Jesus Brought Before Pilate

23:1 Then ⁶  the whole group of them rose up and brought Jesus ⁷  before Pilate. ⁸  23:2 They ⁹  began to accuse ¹⁰  him, saying, “We found this man subverting ¹¹  our nation, forbidding ¹²  us to pay the tribute tax ¹³  to Caesar ¹⁴  and claiming that he himself is Christ, ¹⁵  a king.”

Matthew 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Mark 12:36-37

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

‘The Lord said to my lord, ¹⁶ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹⁷ 

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ¹⁸  And the large crowd was listening to him with delight.

Acts 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹⁹  and let there be no one to live in it,’ ²⁰  and ‘Let another take his position of responsibility.’ ²¹ 

Acts 13:33-35

13:33 that this promise ²²  God has fulfilled to us, their children, by raising ²³  Jesus, as also it is written in the second psalm, ‘You are my Son; ²⁴  today I have fathered you.’ ²⁵  13:34 But regarding the fact that he has raised Jesus ²⁶  from the dead, never ²⁷  again to be ²⁸  in a state of decay, God ²⁹  has spoken in this way: ‘I will give you ³⁰  the holy and trustworthy promises ³¹  made to David.’ ³²  13:35 Therefore he also says in another psalm, ³³  ‘You will not permit your Holy One ³⁴  to experience ³⁵  decay.’ ³⁶ 

Hebrews 3:7

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

3:7 Therefore, as the Holy Spirit says, ³⁷ 

“Oh, that today you would listen as he speaks! ³⁸ 

[24:44]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:2]  ⁴ tn Here δέ (de) has not been translated.

[24:2]  ⁵ sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

[23:1]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ⁸ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[23:2]  ⁹ tn Here δέ (de) has not been translated.

[23:2]  ¹⁰ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ¹¹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ¹² tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹³ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ¹⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:36]  ¹⁶ 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]  ¹⁷ sn A quotation from Ps 110:1.

[12:37]  ¹⁸ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[1:20]  ¹⁹ tn Or “uninhabited” or “empty.”

[1:20]  ²⁰ sn A quotation from Ps 69:25.

[1:20]  ²¹ tn Or “Let another take his office.”

[13:33]  ²² tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ²³ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²⁷ 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]  ²⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³¹ 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]  ³² 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]  ³³ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ³⁴ 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]  ³⁵ 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]  ³⁶ sn A quotation from Ps 16:10.

[3:7]  ³⁷ sn The following quotation is from Ps 95:7b-11.

[3:7]  ³⁸ tn Grk “today if you hear his voice.”