2 Samuel 7:11-16
Konteks7:11 and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief 1 from all your enemies. The Lord declares 2 to you that he himself 3 will build a dynastic house 4 for you. 7:12 When the time comes for you to die, 5 I will raise up your descendant, one of your own sons, to succeed you, 6 and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. 7 7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 7:16 Your house and your kingdom will stand before me 8 permanently; your dynasty 9 will be permanent.’”
2 Samuel 7:1
Konteks7:1 The king settled into his palace, 10 for the Lord gave him relief 11 from all his enemies on all sides. 12
2 Samuel 17:11-15
Konteks17:11 My advice therefore is this: Let all Israel from Dan to Beer Sheba – in number like the sand by the sea! – be mustered to you, and you lead them personally into battle. 17:12 We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive – not one of them! 17:13 If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!”
17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided 13 to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.
17:15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders 14 of Israel to do, and here is what I have advised.
Mazmur 89:3-4
Konteks“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
89:4 ‘I will give you an eternal dynasty 16
and establish your throne throughout future generations.’” 17 (Selah)
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)
Mazmur 110:1-5
KonteksA psalm of David.
110:1 Here is the Lord’s proclamation 49 to my lord: 50
“Sit down at my right hand 51 until I make your enemies your footstool!” 52
110:2 The Lord 53 extends 54 your dominion 55 from Zion.
Rule in the midst of your enemies!
110:3 Your people willingly follow you 56 when you go into battle. 57
On the holy hills 58 at sunrise 59 the dew of your youth 60 belongs to you. 61
110:4 The Lord makes this promise on oath 62 and will not revoke it: 63
“You are an eternal priest 64 after the pattern of 65 Melchizedek.” 66
110:5 O sovereign Lord, 67 at your right hand
he strikes down 68 kings in the day he unleashes his anger. 69
Mazmur 132:11-18
Konteks132:11 The Lord made a reliable promise to David; 70
he will not go back on his word. 71
He said, 72 “I will place one of your descendants 73 on your throne.
132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
132:13 Certainly 74 the Lord has chosen Zion;
he decided to make it his home. 75
132:14 He said, 76 “This will be my resting place forever;
I will live here, for I have chosen it. 77
132:15 I will abundantly supply what she needs; 78
I will give her poor all the food they need. 79
132:16 I will protect her priests, 80
and her godly people will shout exuberantly. 81
132:17 There I will make David strong; 82
I have determined that my chosen king’s dynasty will continue. 83
132:18 I will humiliate his enemies, 84
and his crown will shine.
Roma 1:3
Konteks1:3 concerning his Son who was a descendant 85 of David with reference to the flesh, 86
Roma 1:2
Konteks1:2 This gospel 87 he promised beforehand through his prophets in the holy scriptures,
Titus 2:8
Konteks2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, 88 because he has nothing evil to say about us.
Ibrani 7:1-2
Konteks7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. 89 7:2 To him 90 also Abraham apportioned a tithe 91 of everything. 92 His name first means 93 king of righteousness, then king of Salem, that is, king of peace.
Ibrani 7:21
Konteks7:21 but Jesus 94 did so 95 with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” 96 –
[7:11] 2 tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (va’aggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.
[7:11] 4 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the
[7:12] 5 tn Heb, “when your days are full and you lie down with your ancestors.”
[7:12] 6 tn Heb “your seed after you who comes out from your insides.”
[7:13] 7 tn Heb “and I will establish the throne of his kingdom permanently.”
[7:16] 8 tc Heb “before you.” A few medieval Hebrew
[7:1] 10 tn Heb “house” (also in the following verse).
[7:1] 12 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
[17:14] 13 tn Heb “commanded.”
[89:3] 15 tn The words “the
[89:4] 16 tn Heb “forever I will establish your offspring.”
[89:4] 17 tn Heb “and I will build to a generation and a generation your throne.”
[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.
[110:1] 48 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.
[110:1] 49 tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.
[110:1] 50 sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).
[110:1] 51 tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.
[110:1] sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.
[110:1] 52 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).
[110:2] 53 tn Since the
[110:2] 54 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
[110:2] 55 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
[110:3] 56 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
[110:3] 57 tn Heb “in the day of your power.”
[110:3] 58 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
[110:3] 59 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
[110:3] 60 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
[110:3] 61 tn Heb “to you [is].”
[110:4] 62 tn Or “swears, vows.”
[110:4] 63 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
[110:4] 64 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
[110:4] 65 tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
[110:4] 66 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
[110:5] 67 tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew
[110:5] 68 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
[110:5] 69 tn Heb “in the day of his anger.”
[132:11] 70 tn Heb “the
[132:11] 71 tn Heb “he will not turn back from it.”
[132:11] 72 tn The words “he said” are supplied in the translation to clarify that what follows are the
[132:11] 73 tn Heb “the fruit of your body.”
[132:13] 75 tn Heb “he desired it for his dwelling place.”
[132:14] 76 tn The words “he said” are added in the translation to clarify that what follows are the
[132:14] 77 tn Heb “for I desired it.”
[132:15] 78 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
[132:15] 79 tn Heb “her poor I will satisfy [with] food.”
[132:16] 80 tn Heb “and her priests I will clothe [with] deliverance.”
[132:16] 81 tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.
[132:17] 82 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 83 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 84 tn Heb “his enemies I will clothe [with] shame.”
[1:3] 85 tn Grk “born of the seed” (an idiom).
[1:3] 86 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.
[1:2] 87 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
[2:8] 88 tn Or “put to shame.”
[7:1] 89 sn A series of quotations from Gen 14:17-19.
[7:2] 90 tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:2] 91 tn Or “a tenth part.”
[7:2] 92 sn A quotation from Gen 14:20.
[7:2] 93 tn Grk “first being interpreted,” describing Melchizedek.
[7:21] 94 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 95 tn The words “did so” are not in the Greek text, but are implied.
[7:21] 96 sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).
