2 Samuel 8:1-14
Konteks8:1 Later David defeated the Philistines and subdued them. David took Metheg Ammah 1 from the Philistines. 2 8:2 He defeated the Moabites. He made them lie on the ground and then used a rope to measure them off. He put two-thirds of them to death and spared the other third. 3 The Moabites became David’s subjects and brought tribute. 4 8:3 David defeated King Hadadezer son of Rehob of Zobah when he came to reestablish 5 his authority 6 over the Euphrates 7 River. 8:4 David seized from him 1,700 charioteers 8 and 20,000 infantrymen. David cut the hamstrings of all but a hundred of the chariot horses. 9 8:5 The Arameans of Damascus came to help King Hadadezer of Zobah, but David killed 22,000 of the Arameans. 8:6 David placed garrisons in the territory of the Arameans of Damascus; the Arameans became David’s subjects and brought tribute. The Lord protected 10 David wherever he campaigned. 11 8:7 David took the golden shields that belonged to Hadadezer’s servants and brought them to Jerusalem. 12 8:8 From Tebah 13 and Berothai, Hadadezer’s cities, King David took a great deal of bronze.
8:9 When King Toi 14 of Hamath heard that David had defeated the entire army of Hadadezer, 8:10 he 15 sent his son Joram 16 to King David to extend his best wishes 17 and to pronounce a blessing on him for his victory over Hadadezer, for Toi had been at war with Hadadezer. 18 He brought with him various items made of silver, gold, and bronze. 19 8:11 King David dedicated these things to the Lord, 20 along with the dedicated silver and gold that he had taken from 21 all the nations that he had subdued, 8:12 including 22 Aram, 23 Moab, the Ammonites, the Philistines, and Amelek. This also included some of the plunder taken from 24 King Hadadezer son of Rehob of Zobah.
8:13 David became famous 25 when he returned from defeating the Arameans 26 in the Valley of Salt, he defeated 27 18,000 in all. 8:14 He placed garrisons throughout Edom, 28 and all the Edomites became David’s subjects. The Lord protected David wherever he campaigned.
Ulangan 28:13
Konteks28:13 The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his 29 commandments which I am urging 30 you today to be careful to do.
Mazmur 2:8
Konteks2:8 Ask me,
and I will give you the nations as your inheritance, 31
the ends of the earth as your personal property.
Mazmur 60:8-9
KonteksI will make Edom serve me. 33
I will shout in triumph over Philistia.” 34
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 35
Mazmur 72:8-9
Konteks72:8 May he rule 36 from sea to sea, 37
and from the Euphrates River 38 to the ends of the earth!
72:9 Before him the coastlands 39 will bow down,
and his enemies will lick the dust. 40
Mazmur 110:6
Konteks110:6 He executes judgment 41 against 42 the nations;
he fills the valleys with corpses; 43
he shatters their heads over the vast battlefield. 44
Yesaya 60:12
Konteks60:12 Indeed, 45 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 46
Daniel 7:14
Konteks7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 47 him.
His authority is eternal and will not pass away. 48
His kingdom will not be destroyed. 49
Roma 15:12
Konteks15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 50
Wahyu 11:15
Konteks11:15 Then 51 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 52
and he will reign for ever and ever.”
[8:1] 1 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV).
[8:1] 2 tn Heb “from the hand [i.e., control] of the Philistines.”
[8:2] 3 tn Heb “and he measured [with] two [lengths] of rope to put to death and [with] the fullness of the rope to keep alive.”
[8:2] 4 tn Heb “and the Moabites were servants of David, carriers of tribute.”
[8:3] 5 tc The LXX has ἐπιστῆσαι (episthsai, “cause to stand”). See the parallel text in 1 Chr 18:3.
[8:3] 7 tn The MT does not have the name “Euphrates” in the text. It is supplied in the margin (Qere) as one of ten places where the Masoretes believed that something was “to be read although it was not written” in the text as they had received it. The ancient versions (LXX, Syriac Peshitta, Vulgate) include the word. See also the parallel text in 1 Chr 18:3.
[8:4] 8 tc The LXX has “one thousand chariots and seven thousand charioteers,” a reading adopted in the text of the NIV. See the parallel text in 1 Chr 18:4.
[8:4] 9 tn Heb “and David cut the hamstrings of all the chariot horses, and he left from them a hundred chariot horses.”
[8:6] 11 tn Or “wherever he went.”
[8:7] 12 tc The LXX includes seventeen words (in Greek) at the end of v. 7 that are not found in the MT. The LXX addition is as follows: “And Sousakim king of Egypt took them when he came up to Jerusalem in the days of Rehoboam the son of Solomon.” This Greek reading now finds Hebrew support in 4QSama. For a reconstruction of this poorly preserved Qumran text see E. C. Ulrich, Jr., The Qumran Text of Samuel and Josephus (HSM), 45-48.
[8:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:8] 13 tn Heb “Betah” (so KJV, NASB, NRSV), but the name should probably be corrected to “Tebah.” See the parallel text in 1 Chr 18:8.
[8:9] 14 tn The name is spelled “Tou” in the parallel text in 1 Chr 18:9. NIV adopts the spelling “Tou” here.
[8:10] 15 tn Heb “Toi.” The proper name has been replaced by the pronoun in the translation for stylistic reasons.
[8:10] 16 tn The name appears as “Hadoram” in the parallel text in 1 Chr 18:10.
[8:10] 17 tn Heb “to ask concerning him for peace.”
[8:10] 18 tn Heb “and to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Toi.”
[8:10] 19 tn Heb “and in his hand were items of silver and items of gold and items of bronze.”
[8:11] 20 tn Heb “also them King David made holy to the
[8:11] 21 tn Heb “with the silver and the gold that he had dedicated from.”
[8:12] 23 tc The present translation follows the MT; a few Hebrew
[8:12] 24 tn Heb “and from the plunder of.”
[8:13] 25 tn Heb “made a name.”
[8:13] 26 tn So NASB, NCV; NAB, NIV, NRSV, NLT “Edomites” (see the note on “Aram” in v. 12).
[8:13] 27 tn The words “he defeated” are supplied in the translation for stylistic reasons.
[8:14] 28 tc The MT is repetitious here: “He placed in Edom garrisons; in all Edom he placed garrisons.” The Vulgate lacks “in all Edom”; most of the Greek tradition (with the exception of the Lucianic recension and the recension of Origen) and the Syriac Peshitta lack “he placed garrisons.” The MT reading appears here to be the result of a conflation of variant readings.
[28:13] 29 tn Heb “the
[28:13] 30 tn Heb “commanding” (so NRSV); NASB “which I charge you today.”
[2:8] 31 sn I will give you the nations. The
[60:8] 32 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 33 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 34 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 35 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[72:8] 36 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 37 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 38 tn Heb “the river,” a reference to the Euphrates.
[72:9] 39 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 40 sn As they bow down before him, it will appear that his enemies are licking the dust.
[110:6] 41 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
[110:6] 43 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
[110:6] 44 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
[60:12] 45 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 46 tn The infinitive absolute appears before the finite verb for emphasis.
[7:14] 47 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 48 tn Aram “is an eternal authority which will not pass away.”
[7:14] 49 tn Aram “is one which will not be destroyed.”
[15:12] 50 sn A quotation from Isa 11:10.
[11:15] 51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 52 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
