Kisah Para Rasul 2:30

Bahasa Indonesia Sehari-hari

Tetapi ia adalah seorang nabi dan ia tahu, bahwa Allah telah berjanji kepadanya dengan mengangkat sumpah, bahwa Ia akan mendudukkan seorang dari keturunan Daud sendiri di atas takhtanya.

Parallel Translations

Alkitab Terjemahan Baru
Tetapi ia adalah seorang nabi dan ia tahu, bahwa Allah telah berjanji kepadanya dengan mengangkat sumpah, bahwa Ia akan mendudukkan seorang dari keturunan Daud sendiri di atas takhtanya.

Alkitab Terjemahan Lama
Tetapi oleh sebab ia seorang nabi dan mengetahui, bahwa Allah bersumpah janji dengan dia akan hal seorang yang terbit kelak daripada sulbi benihnya akan dinaikkan ke atas takhtanya,

Contextual Overview

¹⁴ But Peter standyng foorth with the eleuen, lyft vp his voyce, and sayde vnto them: Ye men of Iurie, and all ye that dwell at Hierusalem, be this knowen vnto you, and with your eares heare my wordes. ¹⁵ For these are not drunken, as ye suppose, seeyng it is but the thirde houre of the day. ¹⁶ But this is that which was spoken by the prophete Ioel: ¹⁷ And it shalbe in the last dayes (sayth God) of my spirite I wyll powre out vpon all fleshe: And your sonnes and your daughters shall prophesie, and your young men shall see visions, and your olde men shall dreame dreames. ¹⁸ And on my seruauntes, and on my handemaydens, I wyll powre out of my spirite in those dayes, and they shall prophesie. ¹⁹ And I wyll shewe wonders in heauen aboue, and tokens in the earth beneath, blood, and fyre, and the vapour of smoke. ²⁰ The Sunne shalbe turned into darknesse, and the Moone into blood, before that great and notable day of the Lord come. ²¹ And it shall come to passe, that whosoeuer shall call on the name of the Lorde, shalbe saued. ²² Ye men of Israel, heare these wordes: Iesus of Nazareth, a man approued of God among you, with miracles, wonders, and signes, which God dyd by hym in the middes of you, as ye your selues also knowe. ²³ Hym haue ye taken, by the handes of vnryghteous persons, after he was deliuered by the determinate councell and foreknowledge of God, and haue crucified and slayne hym.

Bible Verse Review
  from Treasury of Scripure Knowledge

being: Acts 1:16, 2 Samuel 23:2, Matthew 27:35, Mark 12:36, Luke 24:44, Hebrews 3:7, Hebrews 4:7, 2 Peter 1:21

knowing: 2 Samuel 7:11-16, 1 Chronicles 17:11-15, Psalms 89:3, Psalms 89:4, Psalms 89:19-37, Psalms 110:1-5, Psalms 132:11-18, Romans 1:3, 2 Timothy 2:8, Hebrews 7:1, Hebrews 7:2, Hebrews 7:21

with: Hebrews 6:17

he: Psalms 2:6-12, Psalms 72:1-19, Isaiah 7:14, Isaiah 9:6, Isaiah 9:7, Jeremiah 23:5, Jeremiah 23:6, Jeremiah 33:14, Jeremiah 33:15, Amos 9:11, Amos 9:12, Micah 5:2, Luke 1:31-33, Luke 1:69, Luke 1:70, Luke 2:10, Luke 2:11, John 18:36, John 18:37, Romans 15:12, Revelation 17:14, Revelation 19:16

Reciprocal: 2 Samuel 7:12 - I will set 2 Chronicles 10:16 - David Jeremiah 30:9 - General Daniel 7:9 - his throne Matthew 1:1 - the son of David Matthew 20:30 - Have Matthew 22:43 - General Luke 1:32 - give Luke 20:41 - Christ Luke 22:18 - until Acts 2:25 - David Acts 4:25 - by Acts 13:23 - this 1 Corinthians 12:10 - prophecy Hebrews 12:9 - fathers

Gill's Notes on the Bible

Therefore being a prophet,.... Who could foretell things to come, as he did many things concerning the sufferings and death of Christ, and the circumstances attending it, concerning his resurrection, ascension, and session at the right hand of God. So the title of his "Psalms", in the Syriac version, runs thus; the "Book of the Psalms of David, King and Prophet": and in the Arabic version, "the First Book of the Psalms of David the Prophet, King of the Children of Israel". Though the Jews d will not allow him, nor Solomon, nor Daniel, to be strictly and properly prophets, they make a difference between prophecy, and the Holy Spirit. They own, that the book of Psalms was written under the influence of the Holy Spirit, but not by prophecy; and therefore they place it among the Hagiographa, or holy writings, but not among the Prophets: though after all, Kimchi allows David to be a prophet, since he is called a man of God; for he says this name is not said of any but על נביא, "of a prophet" e; and Peter is right in calling him so:

and knowing that God had sworn with an oath to him; as he did in

Psalms 132:11.

that of the fruit of his loins; of one that should be of his seed, that should spring from him, even the Virgin Mary, who was of the house and lineage of David:

according to the flesh, he would raise up Christ; would send him forth, according to the human nature; for this phrase respects not his resurrection from the dead, but his incarnation or exhibition in the flesh, as in Acts 3:26. This clause is wanting in the Vulgate Latin, Syriac, and Ethiopic versions, and in the Alexandrian copy, and should be read in a parenthesis; since it is not in the text in Psalms 132:11.

to sit on his throne; on the throne of David his father;

Psalms 132:11- :.

d Maimon. More Nevochim, par. 2. c. 45. Vid. Procop. Gazaeum in Reg. l. 2. c. 23. sect. 2. e Kimchi Praefat. ad Psalm.

Barnes' Notes on the Bible

Therefore - As David was dead and buried, it was clear that he could not have referred to himself in this remarkable declaration. It followed that he must have had reference to some other one.

Being a prophet - One who foretold future events. That David was inspired is clear, 2 Samuel 23:2. Many of the prophecies relating to the Messiah are found in the Psalms of David: Psalms 22:1, compare Matthew 27:46; Luke 24:44 - Psalms 22:18, compare Matthew 27:35 - Psalms 69:21, compare Matthew 27:34, Matthew 27:48 - Psalms 69:25, compare Acts 1:20.

And knowing - Knowing by what God had said to him respecting his posterity.

Had sworn with an oath - The places which speak of God as having sworn to David are found in Psalms 89:3-4, “I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish,” etc.; and Psalms 132:11, “The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body will I set upon my throne”; Psalms 89:35-36. The promise to which reference is made in all these places is in 2 Samuel 7:11-16.

Of the fruit of his loins - Of his descendants. See 2 Samuel 7:12; Genesis 35:11; Gen 46:26; 1 Kings 8:19, etc.

According to the flesh - That is, so far as the human nature of the Messiah was concerned, he would be descended from David. Expressions like these are very remarkable. If the Messiah was only a man, they would be unmeaning. They are never used in relation to a mere man; and they imply that the speaker or writer supposed that there pertained to the Messiah a nature which was not according to the flesh. See Romans 1:3-4.

He would raise up Christ - That is, the Messiah. To raise up seed, or descendants, is to give them to him. The promises made to David in all these places had immediate reference to Solomon and to his descendants. But it is clear that the New Testament writers understood them as referring also to the Messiah. And it is no less clear that the Jews understood that the Messiah was to be descended from David, Matthew 12:23; Matthew 21:9; Matthew 22:42, Matthew 22:45; Mark 11:10; John 7:42, etc. In what way these promises that were made to David were understood as applying to the Messiah, it may not be easy to determine. The fact, however, is clear. The following remarks may throw some light on the subject:

1. The kingdom which was promised to David was to have no end; it was to be established forever. Yet his descendants died, and all other kingdoms changed.
2. The promise likewise stood by itself; it was not made to any other of the Jewish kings; nor were similar declarations made of surrounding kingdoms and nations. It came, therefore, gradually to be applied to that future king and kingdom which was the hope of the nation; and their eyes were anxiously fixed on the long-expected Messiah.
3. At the time that he came it had become the settled doctrine of the Jews that he was to descend from David, and that his kingdom was to be perpetual.

On this belief of the prophecy the apostles argued; and the opinions of the Jews furnished a strong point by which they could convince them that Jesus was the Messiah. Peter affirms that David was aware of this, and that he so understood the promise as referring not only to Solomon, but in a far more important sense to the Messiah. Happily we have a commentary of David himself as expressing his own views of that promise. That commentary is found particularly in Psalms 2:1-12; Psalms 22:0; Psalms 69:0; and Psalms 16:1-11; In these Psalms there can be no doubt that David looked forward to the coming of the Messiah; and there can be as little that he regarded the promise made to him as extending to his coming and his reign.

It may be remarked that there are some important variations in the manuscripts in regard to this verse. The expression “according to the flesh” is omitted in many mss., and is now left out by Griesbach in his New Testament. It is omitted also by the ancient Syriac and Ethiopic versions, and by the Latin Vulgate.

To sit on his throne - To be his successor in his kingdom. Saul was the first of the kings of Israel. The kingdom was taken away from him and his posterity, and conferred on David and his descendants. It was determined that it should be continued in the family of David, and no more go out of his family, as it had from the family of Saul. The unique characteristic of David as king, or what distinguished him from the other kings of the earth, was that he reigned over the people of God. Israel was his chosen people, and the kingdom was over that nation. Hence, he that should reign over the people of God, though in a manner somewhat different from David, would be regarded as occupying his throne, and as being his successor. The form of the administration might be varied, but it would still retain its prime characteristic as being a reign over the people of God. In this sense the Messiah sits on the throne of David. He is his descendant and successor. He has an empire over all the friends of the Most High. And as that kingdom is destined to fill the earth, and to be eternal in the heavens, so it may be said that it is a kingdom which shall have no end. It is spiritual, but not the less real; defended not with carnal weapons, but not the less really defended; advanced not by the sword and the din of arms, but not the less really advanced against principalities, and powers, and spiritual wickedness in high places; not under a visible head and earthly monarch, but not less really under the Captain of salvation and the King of kings.

Clarke's Notes on the Bible

Verse 30. According to the flesh, he would raise up Christ — This whole clause is wanting in ACD, one of the Syriac, the Coptic, AEthiopic, Armenian, and Vulgate; and is variously entered in others. Griesbach rejects it from the text, and Professor White says of the words, "certissime delenda," they should doubtless be expunged. This is a gloss, says Schoettgen, that has crept into the text, which I prove thus:

1. The Syriac and Vulgate, the most ancient of the versions, have not these words.

2. The passage is consistent enough and intelligible without them.

3. They are superfluous, as the mind of the apostle concerning the resurrection of Christ follows immediately in the succeeding verse.

The passage therefore, according to Bp. Pearce, should be read thus: Therefore being a prophet, and knowing that God had sworn with an oath, of the fruit of his loins, to set on his throne; and foreseeing that he (God) would raise up Christ, he spake of the resurrection of Christ, c. "In this transition, the words which Peter quotes for David's are exactly the same with what we read in the psalm above mentioned and the circumstance of David's foreseeing that Christ was to be raised up, and was the person meant, is not represented as a part of the oath; but is only made to be Peter's assertion, that David, as a prophet, did foresee it, and meant it."