Discovery BoxMatthew 22:43
Context22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,
Mark 12:36
Context12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 1
“Sit at my right hand,
until I put your enemies under your feet.”’ 2
Acts 2:25-31
Context2:25 For David says about him,
‘I saw the Lord always in front of me, 3
for he is at my right hand so that I will not be shaken.
2:26 Therefore my heart was glad and my tongue rejoiced;
my body 4 also will live in hope,
2:27 because you will not leave my soul in Hades, 5
nor permit your Holy One to experience 6 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 7
2:29 “Brothers, 8 I can speak confidently 9 to you about our forefather 10 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 11 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 12 on his throne, 13 2:31 David by foreseeing this 14 spoke about the resurrection of the Christ, 15 that he was neither abandoned to Hades, 16 nor did his body 17 experience 18 decay. 19
Hebrews 3:7-8
Context3:7 Therefore, as the Holy Spirit says, 20
“Oh, that today you would listen as he speaks! 21
3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.
Hebrews 3:2
Context3:2 who is faithful to the one who appointed him, as Moses was also in God’s 22 house. 23
Hebrews 1:1
Context1:1 After God spoke long ago 24 in various portions 25 and in various ways 26 to our ancestors 27 through the prophets,
[12:36] 1 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] 2 sn A quotation from Ps 110:1.
[2:25] 3 tn Or “always before me.”
[2:27] 5 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
[2:27] 6 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.”
[2:28] 7 sn A quotation from Ps 16:8-11.
[2:29] 8 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] 9 sn Peter’s certainty is based on well-known facts.
[2:29] 10 tn Or “about our noted ancestor,” “about the patriarch.”
[2:30] 11 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 12 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] 13 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:31] 14 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] 15 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] 16 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] 17 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] 18 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] 19 sn An allusion to Ps 16:10.
[3:7] 20 sn The following quotation is from Ps 95:7b-11.
[3:7] 21 tn Grk “today if you hear his voice.”
[3:2] 22 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:2] 23 tc ‡ The reading adopted by the translation follows a few early
[1:1] 24 tn Or “spoke formerly.”
[1:1] 25 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 26 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
