2 Samuel 7:27

7:27 for you, O Lord of hosts, the God of Israel, have told ¹  your servant, ‘I will build you a dynastic house.’ ²  That is why your servant has had the courage ³  to pray this prayer to you.

Keluaran 1:21

1:21 And because the midwives feared God, he made ⁴  households ⁵  for them.

Keluaran 1:1

Blessing during Bondage in Egypt

1:1 ⁶ These ⁷  are the names ⁸  of the sons of Israel ⁹  who entered Egypt – each man with his household ¹⁰  entered with Jacob:

Kisah Para Rasul 2:24

2:24 But God raised him up, ¹¹  having released ¹²  him from the pains ¹³  of death, because it was not possible for him to be held in its power. ¹⁴ 

Kisah Para Rasul 11:1

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 ¹⁵  the word of God. ¹⁶ 

Kisah Para Rasul 11:1

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 ¹⁷  the word of God. ¹⁸ 

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁹  at once, during the night. When they arrived, ²⁰  they went to the Jewish synagogue. ²¹ 

Kisah Para Rasul 22:10

22:10 So I asked, ²²  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ²³  and go to Damascus; there you will be told about everything ²⁴  that you have been designated ²⁵  to do.’

Mazmur 89:3-4

89:3 The Lord said, ²⁶ 

“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 ²⁷ 

and establish your throne throughout future generations.’” ²⁸  (Selah)

Mazmur 127:1

Psalm 127 ²⁹ 

A song of ascents, ³⁰  by Solomon.

127:1 If the Lord does not build a house, ³¹ 

then those who build it work in vain.

If the Lord does not guard a city, ³² 

then the watchman stands guard in vain.

Amsal 14:1

14:1 Every wise woman ³³  builds ³⁴  her household, ³⁵ 

but a foolish woman tears it down with her own hands.

[7:27]  ¹ tn Heb “have uncovered the ear of.”

[7:27]  ² tn Heb “a house.” This maintains the wordplay from v. 11 (see the note on the word “house” there) and is continued in v. 29.

[7:27]  ³ tn Heb “has found his heart.”

[1:21]  ⁴ tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.

[1:21]  ⁵ tn Or “families”; Heb “houses.”

[1:1]  ⁶ sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2–2:10,” JSOT 24 (1982): 99-107.

[1:1]  ⁷ tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.

[1:1]  ⁸ sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.

[1:1]  ⁹ tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).

[1:1]  ¹⁰ tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).

[2:24]  ¹¹ tn Grk “Whom God raised up.”

[2:24]  ¹² tn Or “having freed.”

[2:24]  ¹³ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ¹⁴ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[11:1]  ¹⁵ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁶ 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.”

[11:1]  ¹⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁸ 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.”

[17:10]  ¹⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ²⁰ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ²¹ sn See the note on synagogue in 6:9.

[22:10]  ²² tn Grk “So I said.”

[22:10]  ²³ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ²⁴ tn Grk “about all things.”

[22:10]  ²⁵ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[89:3]  ²⁶ tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist.

[89:4]  ²⁷ tn Heb “forever I will establish your offspring.”

[89:4]  ²⁸ tn Heb “and I will build to a generation and a generation your throne.”

[127:1]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² sn The city symbolizes community security, which is the necessary framework for family security.

[14:1]  ³³ tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).

[14:1]  ³⁴ tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.

[14:1]  ³⁵ tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).