2 Samuel 7:25-26

7:25 So now, O Lord God, make this promise you have made about your servant and his family a permanent reality. ¹  Do as you promised, ²  7:26 so you may gain lasting fame, ³  as people say, ⁴  ‘The Lord of hosts is God over Israel!’ The dynasty ⁵  of your servant David will be established before you,

2 Samuel 7:1

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ⁶  for the Lord gave him relief ⁷  from all his enemies on all sides. ⁸ 

Kisah Para Rasul 9:4-5

9:4 He ⁹  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹⁰  why are you persecuting me?” ¹¹  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Mazmur 127:1

Psalm 127 ¹² 

A song of ascents, ¹³  by Solomon.

127:1 If the Lord does not build a house, ¹⁴ 

then those who build it work in vain.

If the Lord does not guard a city, ¹⁵ 

then the watchman stands guard in vain.

Mazmur 132:12

132:12 If your sons keep my covenant

and the rules I teach them,

their sons will also sit on your throne forever.”

Mazmur 132:1

Psalm 132 ¹⁶ 

A song of ascents. ¹⁷ 

132:1 O Lord, for David’s sake remember

all his strenuous effort, ¹⁸ 

Pengkhotbah 5:10

Covetousness

5:10 The one who loves money ¹⁹  will never be satisfied with money, ²⁰ 

he who loves wealth ²¹  will never be satisfied ²²  with his ²³  income.

This also is futile.

[7:25]  ¹ tn Heb “and now, O Lord God, the word which you spoke concerning your servant and concerning his house, establish permanently.”

[7:25]  ² tn Heb “as you have spoken.”

[7:26]  ³ tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.

[7:26]  ⁴ tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.

[7:26]  ⁵ tn Heb “the house.” See the note on “dynastic house” in the following verse.

[7:1]  ⁶ tn Heb “house” (also in the following verse).

[7:1]  ⁷ tn Or “rest.”

[7:1]  ⁸ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[9:4]  ⁹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ¹⁰ tn The double vocative suggests emotion.

[9:4]  ¹¹ sn Persecuting me. To persecute the church is to persecute Jesus.

[127:1]  ¹² sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

[127:1]  ¹³ 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.

[127:1]  ¹⁴ sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

[127:1]  ¹⁵ sn The city symbolizes community security, which is the necessary framework for family security.

[132:1]  ¹⁶ sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.

[132:1]  ¹⁷ 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.

[132:1]  ¹⁸ tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).

[5:10]  ¹⁹ tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.

[5:10]  ²⁰ sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ²¹ tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

[5:10]  ²² tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.

[5:10]  ²³ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.