2 Samuel 7:12-17

7:12 When the time comes for you to die, ¹  I will raise up your descendant, one of your own sons, to succeed you, ²  and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. ³  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 ⁴  permanently; your dynasty ⁵  will be permanent.’” 7:17 Nathan told David all these words that were revealed to him. ⁶ 

2 Samuel 7:1

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ⁷  for the Lord gave him relief ⁸  from all his enemies on all sides. ⁹ 

Kisah Para Rasul 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Kisah Para Rasul 11:1-2

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁰  the word of God. ¹¹  11:2 So when Peter went up to Jerusalem, ¹²  the circumcised believers ¹³  took issue with ¹⁴  him,

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ¹⁵  too, so that everyone I place my hands on may receive the Holy Spirit.”

Mazmur 132:11

132:11 The Lord made a reliable promise to David; ¹⁶ 

he will not go back on his word. ¹⁷ 

He said, ¹⁸  “I will place one of your descendants ¹⁹  on your throne.

Mazmur 132:17--135:21

132:17 There I will make David strong; ²⁰ 

I have determined that my chosen king’s dynasty will continue. ²¹ 

132:18 I will humiliate his enemies, ²² 

and his crown will shine.

Psalm 133 ²³ 

A song of ascents, ²⁴  by David.

133:1 Look! How good and how pleasant it is

when brothers live together! ²⁵ 

133:2 It is like fine oil poured on the head

which flows down the beard ²⁶  –

Aaron’s beard,

and then flows down his garments. ²⁷ 

133:3 It is like the dew of Hermon, ²⁸ 

which flows down upon the hills of Zion. ²⁹ 

Indeed ³⁰  that is where the Lord has decreed

a blessing will be available – eternal life. ³¹ 

Psalm 134 ³² 

A song of ascents. ³³ 

134:1 Attention! ³⁴  Praise the Lord,

all you servants of the Lord,

who serve ³⁵  in the Lord’s temple during the night.

134:2 Lift your hands toward the sanctuary

and praise the Lord!

134:3 May the Lord, the Creator of heaven and earth,

bless you ³⁶  from Zion! ³⁷ 

Psalm 135 ³⁸ 

135:1 Praise the Lord!

Praise the name of the Lord!

Offer praise, you servants of the Lord,

135:2 who serve ³⁹  in the Lord’s temple,

in the courts of the temple of our God.

135:3 Praise the Lord, for the Lord is good!

Sing praises to his name, for it is pleasant! ⁴⁰ 

135:4 Indeed, ⁴¹  the Lord has chosen Jacob for himself,

Israel to be his special possession. ⁴² 

135:5 Yes, ⁴³  I know the Lord is great,

and our Lord is superior to all gods.

135:6 He does whatever he pleases

in heaven and on earth,

in the seas and all the ocean depths.

135:7 He causes the clouds to arise from the end of the earth,

makes lightning bolts accompany the rain,

and brings the wind out of his storehouses.

135:8 He struck down the firstborn of Egypt,

including both men and animals.

135:9 He performed awesome deeds ⁴⁴  and acts of judgment ⁴⁵ 

in your midst, O Egypt,

against Pharaoh and all his servants.

135:10 He defeated many nations,

and killed mighty kings –

135:11 Sihon, king of the Amorites,

and Og, king of Bashan,

and all the kingdoms of Canaan.

135:12 He gave their land as an inheritance,

as an inheritance to Israel his people.

135:13 O Lord, your name endures, ⁴⁶ 

your reputation, O Lord, lasts. ⁴⁷ 

135:14 For the Lord vindicates ⁴⁸  his people,

and has compassion on his servants. ⁴⁹ 

135:15 The nations’ idols are made of silver and gold,

they are man-made. ⁵⁰ 

135:16 They have mouths, but cannot speak,

eyes, but cannot see,

135:17 and ears, but cannot hear.

Indeed, they cannot breathe. ⁵¹ 

135:18 Those who make them will end up ⁵²  like them,

as will everyone who trusts in them.

135:19 O family ⁵³  of Israel, praise the Lord!

O family of Aaron, praise the Lord!

135:20 O family of Levi, praise the Lord!

You loyal followers ⁵⁴  of the Lord, praise the Lord!

135:21 The Lord deserves praise in Zion ⁵⁵  –

he who dwells in Jerusalem. ⁵⁶ 

Praise the Lord!

Lukas 1:69

1:69 For ⁵⁷  he has raised up ⁵⁸  a horn of salvation ⁵⁹  for us in the house of his servant David, ⁶⁰ 

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ⁶¹ 

to guide our feet into the way ⁶²  of peace.”

[7:12]  ¹ tn Heb, “when your days are full and you lie down with your ancestors.”

[7:12]  ² tn Heb “your seed after you who comes out from your insides.”

[7:13]  ³ tn Heb “and I will establish the throne of his kingdom permanently.”

[7:16]  ⁴ tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.

[7:16]  ⁵ tn Heb “throne.”

[7:17]  ⁶ tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”

[7:1]  ⁷ tn Heb “house” (also in the following verse).

[7:1]  ⁸ tn Or “rest.”

[7:1]  ⁹ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[11:1]  ¹⁰ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹¹ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹³ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁴ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[8:19]  ¹⁵ tn Or “ability”; Grk “authority.”

[132:11]  ¹⁶ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ¹⁷ tn Heb “he will not turn back from it.”

[132:11]  ¹⁸ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ¹⁹ tn Heb “the fruit of your body.”

[132:17]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “his enemies I will clothe [with] shame.”

[133:1]  ²³ sn Psalm 133. The psalmist affirms the benefits of family unity.

[133:1]  ²⁴ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[133:1]  ²⁵ sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

[133:2]  ²⁶ tn Heb “[it is] like the good oil on the head, going down on the beard.”

[133:2]  ²⁷ tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.

[133:3]  ²⁸ sn Hermon refers to Mount Hermon, located north of Israel.

[133:3]  ²⁹ sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.

[133:3]  ³⁰ tn Or “for.”

[133:3]  ³¹ tn Heb “there the Lord has commanded the blessing, life forever.”

[134:1]  ³² sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).

[134:1]  ³³ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[134:1]  ³⁴ tn Heb “Look!”

[134:1]  ³⁵ tn Heb “stand.”

[134:3]  ³⁶ tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.

[134:3]  ³⁷ tn Heb “may the Lord bless you from Zion, the maker of heaven and earth.”

[135:1]  ³⁸ sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.

[135:2]  ³⁹ tn Heb “stand.”

[135:3]  ⁴⁰ tn Heb “for [it is] pleasant.” The translation assumes that it is the Lord’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1).

[135:4]  ⁴¹ tn Or “for.”

[135:4]  ⁴² sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

[135:5]  ⁴³ tn Or “for.”

[135:9]  ⁴⁴ tn Or “signs” (see Ps 65:8).

[135:9]  ⁴⁵ tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.

[135:13]  ⁴⁶ tn Or “is forever.”

[135:13]  ⁴⁷ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

[135:14]  ⁴⁸ tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.

[135:14]  ⁴⁹ sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.

[135:15]  ⁵⁰ tn Heb “the work of the hands of man.”

[135:17]  ⁵¹ tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”

[135:18]  ⁵² tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

[135:18]  sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.

[135:19]  ⁵³ tn Heb “house” (here and in the next two lines).

[135:20]  ⁵⁴ tn Heb “fearers.”

[135:21]  ⁵⁵ tn Heb “praised be the Lord from Zion.”

[135:21]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:69]  ⁵⁷ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁵⁸ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁵⁹ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁶⁰ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:79]  ⁶¹ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁶² tn Or “the path.”