1 Tawarikh 17:8
Konteks17:8 I was with you wherever you went and I defeated 1 all your enemies before you. Now I will make you as famous as the great men of the earth. 2
1 Tawarikh 17:1
Konteks17:1 When David had settled into his palace, 3 he 4 said to Nathan the prophet, “Look, I am living in a palace 5 made from cedar, while the ark of the Lord’s covenant is under a tent.” 6
Kisah Para Rasul 3:13
Konteks3:13 The God of Abraham, Isaac, and Jacob, 7 the God of our forefathers, 8 has glorified 9 his servant 10 Jesus, whom you handed over and rejected 11 in the presence of Pilate after he had decided 12 to release him.
Mazmur 78:70-72
Konteks78:70 He chose David, his servant,
and took him from the sheepfolds.
78:71 He took him away from following the mother sheep, 13
and made him the shepherd of Jacob, his people,
and of Israel, his chosen nation. 14
78:72 David 15 cared for them with pure motives; 16
he led them with skill. 17
Mazmur 89:19-37
Konteks89:19 Then you 18 spoke through a vision to your faithful followers 19 and said:
“I have energized a warrior; 20
I have raised up a young man 21 from the people.
89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 22
89:21 My hand will support him, 23
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 24 from him; 25
a violent oppressor will not be able to humiliate him. 26
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 27
and by my name he will win victories. 28
89:25 I will place his hand over the sea,
his right hand over the rivers. 29
89:26 He will call out to me,
‘You are my father, 30 my God, and the protector who delivers me.’ 31
89:27 I will appoint him to be my firstborn son, 32
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 33
89:29 I will give him an eternal dynasty, 34
and make his throne as enduring as the skies above. 35
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 36 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 37
their sin by inflicting them with bruises. 38
89:33 But I will not remove 39 my loyal love from him,
nor be unfaithful to my promise. 40
89:34 I will not break 41 my covenant
or go back on what I promised. 42
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 43 David.
89:36 His dynasty will last forever. 44
His throne will endure before me, like the sun, 45
89:37 it will remain stable, like the moon, 46
his throne will endure like the skies.” 47 (Selah)
Filipi 2:8-11
Konteks2:8 He humbled himself,
by becoming obedient to the point of death
– even death on a cross!
2:9 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.
[17:8] 2 tn Heb “and I will make for you a name like the name of the great men who are in the earth.”
[17:1] 4 tn Heb “David.” The pronoun “he” has been used in the translation here to avoid redundancy in keeping with contemporary English style.
[17:1] 6 tn Heb “tent curtains.”
[3:13] 7 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 8 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 9 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 10 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 11 tn Or “denied,” “disowned.”
[3:13] 12 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[78:71] 13 tn Heb “from after the ewes he brought him.”
[78:71] 14 tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”
[78:72] 15 tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.
[78:72] 16 tn Heb “and he shepherded them according to the integrity of his heart.”
[78:72] 17 tn Heb “and with the understanding of his hands he led them.”
[89:19] 18 tn The pronoun “you” refers to the
[89:19] 19 tc Many medieval
[89:19] 20 tn Heb “I have placed help upon a warrior.”
[89:19] 21 tn Or perhaps “a chosen one.”
[89:20] 22 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 23 tn Heb “with whom my hand will be firm.”
[89:22] 24 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 25 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] 26 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).
[89:24] 27 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 28 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
[89:25] 29 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
[89:26] 30 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[89:26] 31 tn Heb “the rocky summit of my deliverance.”
[89:27] 32 sn The firstborn son typically had special status and received special privileges.
[89:28] 33 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 34 tn Heb “and I will set in place forever his offspring.”
[89:29] 35 tn Heb “and his throne like the days of the heavens.”
[89:32] 37 tn Heb “I will punish with a club their rebellion.”
[89:32] sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).
[89:32] 38 tn Heb “with blows their sin.”
[89:33] 39 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 40 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 42 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 44 tn Heb “his offspring forever will be.”
[89:36] 45 tn Heb “and his throne like the sun before me.”
[89:37] 46 tn Heb “like the moon it will be established forever.”
[89:37] 47 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
