‘I saw the Lord always in front of me, 3
for he is at my right hand so that I will not be shaken.
2:29 “Brothers, 4 I can speak confidently 5 to you about our forefather 6 David, that he both died and was buried, and his tomb is with us to this day.
‘The Lord said to my lord,
“Sit 13 at my right hand
‘Why do the nations 16 rage, 17
and the peoples plot foolish 18 things?
15:16 ‘After this 23 I 24 will return,
and I will rebuild the fallen tent 25 of David;
I will rebuild its ruins and restore 26 it,
1 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
2 tn Grk “foretold by the mouth of.”
3 tn Or “always before me.”
4 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.”
5 sn Peter’s certainty is based on well-known facts.
6 tn Or “about our noted ancestor,” “about the patriarch.”
7 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).
8 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
9 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.
10 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.”
11 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.”
12 sn An allusion to Ps 16:10.
13 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
14 tn Grk “by the mouth of” (an idiom).
15 tn Or “ancestor”; Grk “father.”
16 tn Or “Gentiles.”
17 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
18 tn Or “futile”; traditionally, “vain.”
19 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
20 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.
21 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
22 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.
23 tn Grk “After these things.”
24 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
25 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
26 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.