Discovery BoxPsalms 89:1
ContextA well-written song 2 by Ethan the Ezrachite.
89:1 I will sing continually 3 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 4
Psalms 89:29
Context89:29 I will give him an eternal dynasty, 5
and make his throne as enduring as the skies above. 6
Psalms 89:36
Context89:36 His dynasty will last forever. 7
His throne will endure before me, like the sun, 8
Psalms 72:17
ContextMay his dynasty last as long as the sun remains in the sky! 10
May they use his name when they formulate their blessings! 11
May all nations consider him to be favored by God! 12
Psalms 132:12
Context132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
Psalms 132:2
Context132:2 and how he made a vow to the Lord,
and swore an oath to the powerful ruler of Jacob. 13
Psalms 7:12-16
Context7:12 If a person 14 does not repent, God sharpens his sword 15
and prepares to shoot his bow. 16
7:13 He prepares to use deadly weapons against him; 17
he gets ready to shoot flaming arrows. 18
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 19
and then falls into the hole he has made. 21
7:16 He becomes the victim of his own destructive plans 22
and the violence he intended for others falls on his own head. 23
Psalms 7:1
ContextA musical composition 25 by David, which he sang to the Lord concerning 26 a Benjaminite named Cush. 27
7:1 O Lord my God, in you I have taken shelter. 28
Deliver me from all who chase me! Rescue me!
Psalms 7:1
ContextA musical composition 30 by David, which he sang to the Lord concerning 31 a Benjaminite named Cush. 32
7:1 O Lord my God, in you I have taken shelter. 33
Deliver me from all who chase me! Rescue me!
Psalms 9:5
Context9:5 You terrified the nations with your battle cry; 34
you destroyed the wicked; 35
you permanently wiped out all memory of them. 36
Psalms 9:1
ContextFor the music director; according to the alumoth-labben style; 38 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 39
Psalms 17:10-14
Contextthey speak arrogantly. 41
17:11 They attack me, now they surround me; 42
they intend to throw me to the ground. 43
17:12 He 44 is like a lion 45 that wants to tear its prey to bits, 46
like a young lion crouching 47 in hidden places.
17:13 Rise up, Lord!
Confront him! 48 Knock him down! 49
Use your sword to rescue me from the wicked man! 50
17:14 Lord, use your power to deliver me from these murderers, 51
from the murderers of this world! 52
They enjoy prosperity; 53
you overwhelm them with the riches they desire. 54
They have many children,
and leave their wealth to their offspring. 55
Psalms 17:1
ContextA prayer of David.
17:1 Lord, consider my just cause! 57
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 58
Psalms 22:10
Context22:10 I have been dependent on you since birth; 59
from the time I came out of my mother’s womb you have been my God. 60
Isaiah 9:6-7
Context9:6 For a child has been 61 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 62
Extraordinary Strategist, 63
Mighty God, 64
Everlasting Father, 65
Prince of Peace. 66
9:7 His dominion will be vast 67
and he will bring immeasurable prosperity. 68
He will rule on David’s throne
and over David’s kingdom, 69
establishing it 70 and strengthening it
by promoting justice and fairness, 71
from this time forward and forevermore.
The Lord’s intense devotion to his people 72 will accomplish this.
Zechariah 12:8
Context12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. 73
Luke 1:32-33
Context1:32 He 74 will be great, 75 and will be called the Son of the Most High, 76 and the Lord God will give him the throne of his father 77 David. 1:33 He 78 will reign over the house of Jacob 79 forever, and his kingdom will never end.”
Luke 20:41-44
Context20:41 But 80 he said to them, “How is it that they say that the Christ 81 is David’s son? 82 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 83 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 84
20:44 If David then calls him ‘Lord,’ how can he be his son?” 85
Acts 13:32-37
Context13:32 And we proclaim to you the good news about the promise to our ancestors, 86 13:33 that this promise 87 God has fulfilled to us, their children, by raising 88 Jesus, as also it is written in the second psalm, ‘You are my Son; 89 today I have fathered you.’ 90 13:34 But regarding the fact that he has raised Jesus 91 from the dead, never 92 again to be 93 in a state of decay, God 94 has spoken in this way: ‘I will give you 95 the holy and trustworthy promises 96 made to David.’ 97 13:35 Therefore he also says in another psalm, 98 ‘You will not permit your Holy One 99 to experience 100 decay.’ 101 13:36 For David, after he had served 102 God’s purpose in his own generation, died, 103 was buried with his ancestors, 104 and experienced 105 decay, 13:37 but the one 106 whom God raised up did not experience 107 decay.
Romans 1:3-4
Context1:3 concerning his Son who was a descendant 108 of David with reference to the flesh, 109 1:4 who was appointed the Son-of-God-in-power 110 according to the Holy Spirit 111 by the resurrection 112 from the dead, Jesus Christ our Lord.
Romans 15:12
Context15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 113
Philippians 2:9-11
Context2:9 As a result God exalted him
and gave him the name
that is above every name,
2:10 so that at the name of Jesus
every knee will bow
– in heaven and on earth and under the earth –
2:11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.
Revelation 22:16
Context22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 114
[89:1] 1 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
[89:1] 2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
[89:1] 4 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[89:29] 5 tn Heb “and I will set in place forever his offspring.”
[89:29] 6 tn Heb “and his throne like the days of the heavens.”
[89:36] 7 tn Heb “his offspring forever will be.”
[89:36] 8 tn Heb “and his throne like the sun before me.”
[72:17] 9 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 10 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
[72:17] 11 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the
[72:17] 12 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[132:2] 13 tn Heb “the powerful [one] of Jacob.”
[7:12] 14 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 15 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 16 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[7:13] 17 tn Heb “and for him he prepares the weapons of death.”
[7:13] 18 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 19 tn Heb “and he conceives harm and gives birth to a lie.”
[7:15] 20 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
[7:15] 21 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
[7:16] 22 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 23 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:1] 24 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 25 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 26 tn Or “on account of.”
[7:1] 27 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 28 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[7:1] 29 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 30 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 31 tn Or “on account of.”
[7:1] 32 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 33 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[9:5] 34 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 35 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
[9:5] 36 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
[9:1] 37 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
[9:1] 38 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 39 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[17:10] 40 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
[17:10] 41 tn Heb “[with] their mouth they speak with arrogance.”
[17:11] 42 tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).
[17:11] 43 tn Heb “their eyes they set to bend down in the ground.”
[17:12] 44 tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.
[17:12] 45 tn Heb “his likeness [is] like a lion.”
[17:12] 46 tn Heb “[that] longs to tear.”
[17:13] 48 tn Heb “Be in front of his face.”
[17:13] 49 tn Or “bring him to his knees.”
[17:13] 50 tn Heb “rescue my life from the wicked [one] [by] your sword.”
[17:14] 51 tc Heb “from men [by] your hand,
[17:14] 52 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 53 tn Heb “their portion, in life.”
[17:14] 54 tn Heb “and [with] your treasures you fill their belly.”
[17:14] 55 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[17:1] 56 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
[17:1] 57 tn Heb “hear,
[17:1] 58 tn Heb “Listen to my prayer, [made] without lips of deceit.”
[22:10] 59 tn Heb “upon you I was cast from [the] womb.”
[22:10] 60 tn Heb “from the womb of my mother you [have been] my God.”
[9:6] 61 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] 62 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] 63 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] 64 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] 65 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
[9:6] 66 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] 67 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] 68 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] 69 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] 70 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] 71 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 72 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.
[12:8] 73 sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.
[1:32] 75 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 76 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 78 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 79 tn Or “over Israel.”
[20:41] 80 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 81 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] 82 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 83 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.
[20:43] 84 sn A quotation from Ps 110:1.
[20:44] 85 tn Grk “David thus 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).
[13:32] 86 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 87 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] 88 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] 89 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] 90 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] 91 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 92 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] 93 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 94 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 95 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 96 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] 97 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] 98 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 99 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] 100 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] 101 sn A quotation from Ps 16:10.
[13:36] 102 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 103 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[13:36] 104 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 105 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
[13:37] 106 sn The one whom God raised up refers to Jesus.
[13:37] 107 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
[1:3] 108 tn Grk “born of the seed” (an idiom).
[1:3] 109 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
[1:4] 110 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
[1:4] 111 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
[1:4] 112 tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
[15:12] 113 sn A quotation from Isa 11:10.
[22:16] 114 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
