Psalms 2:2

2:2 The kings of the earth ¹  form a united front; ² 

the rulers collaborate ³ 

against the Lord and his anointed king. ⁴ 

Psalms 18:50

18:50 He ⁵  gives his chosen king magnificent victories; ⁶ 

he is faithful ⁷  to his chosen ruler, ⁸ 

to David and his descendants ⁹  forever.” ¹⁰ 

Psalms 28:8

28:8 The Lord strengthens his people; ¹¹ 

he protects and delivers his chosen king. ¹² 

Psalms 89:20-23

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ¹³ 

89:21 My hand will support him, ¹⁴ 

and my arm will strengthen him.

89:22 No enemy will be able to exact tribute ¹⁵  from him; ¹⁶ 

a violent oppressor will not be able to humiliate him. ¹⁷ 

89:23 I will crush his enemies before him;

I will strike down those who hate him.

Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹⁸  that God has made this Jesus whom you crucified ¹⁹  both Lord ²⁰  and Christ.” ²¹ 

Acts 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²²  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

[2:2]  ¹ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ² tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ³ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ⁴ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[18:50]  ⁵ tn Or “the one who.”

[18:50]  ⁶ tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.

[18:50]  ⁷ tn Heb “[the one who] does loyalty.”

[18:50]  ⁸ tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.

[18:50]  ⁹ tn Or “offspring”; Heb “seed.”

[18:50]  ¹⁰ sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.

[28:8]  ¹¹ tn Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) is probably a corruption of an original לְעַמוֹ (lÿ’amo, “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ayin (ע; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord’s “people” in the next verse.

[28:8]  ¹² tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.

[89:20]  ¹³ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:21]  ¹⁴ tn Heb “with whom my hand will be firm.”

[89:22]  ¹⁵ tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.

[89:22]  ¹⁶ tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).

[89:22]  ¹⁷ tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).

[2:36]  ¹⁸ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:10]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”