SEV Biblia, Chapter 2:30
Así que siendo profeta, y sabiendo que con juramento le había Dios jurado que del fruto de su lomo, en cuanto a la carne, levantaría al Cristo que se sentaría sobre su trono;
Clarke's Bible Commentary - Acts 2:30
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."
John Gill's Bible Commentary
Ver. 30. Therefore being a prophet , etc.] 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 f124 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 aybn l[ , of a prophet f125 ; and Peter is right in calling him so: and knowing that God had sworn with an oath to him ; as he did in ( <19D211> Psalm 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, 13:23). 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 ( <19D211> Psalm 132:11). to sit on his throne ; on the throne of David his father; (See Gill on Luke 1:32).
Matthew Henry Commentary
Verses 22-36 - From this gift of the Holy Ghost, Peter preaches unto them Jesus: an here is the history of Christ. Here is an account of his death an sufferings, which they witnessed but a few weeks before. His death is considered as God's act; and of wonderful grace and wisdom. Thus Divin justice must be satisfied, God and man brought together again, an Christ himself glorified, according to an eternal counsel, which coul not be altered. And as the people's act; in them it was an act of awfu sin and folly. Christ's resurrection did away the reproach of his death; Peter speaks largely upon this. Christ was God's Holy One sanctified and set apart to his service in the work of redemption. Hi death and sufferings should be, not to him only, but to all his, the entrance to a blessed life for evermore. This event had taken place a foretold, and the apostles were witnesses. Nor did the resurrectio rest upon this alone; Christ had poured upon his disciples the miraculous gifts and Divine influences, of which they witnessed the effects. Through the Saviour, the ways of life are made known; and we are encouraged to expect God's presence, and his favour for evermore All this springs from assured belief that Jesus is the Lord, and the anointed Saviour.
Greek Textus Receptus
προφητης 4396 N-NSM ουν 3767 CONJ υπαρχων 5225 5723 V-PAP-NSM και 2532 CONJ ειδως 1492 5761 V-RAP-NSM οτι 3754 CONJ ορκω 3727 N-DSM ωμοσεν 3660 5656 V-AAI-3S αυτω 846 P-DSM ο 3588 T-NSM θεος 2316 N-NSM εκ 1537 PREP καρπου 2590 N-GSM της 3588 T-GSF οσφυος 3751 N-GSF αυτου 846 P-GSM το 3588 T-ASN κατα 2596 PREP σαρκα 4561 N-ASF αναστησειν 450 5693 V-FAN τον 3588 T-ASM χριστον 5547 N-ASM καθισαι 2523 5658 V-AAN επι 1909 PREP του 3588 T-GSM θρονου 2362 N-GSM αυτου 846 P-GSM
Vincent's NT Word Studies
30. According to the flesh, he would raise up Christ. The best texts omit. Render as Rev., he would set one upon his throne.
