2 Samuel 8:15
Konteks8:15 David reigned over all Israel; he guaranteed justice for all his people. 1
2 Samuel 23:3
Konteks23:3 The God of Israel spoke,
the protector 2 of Israel spoke to me.
The one who rules fairly among men,
the one who rules in the fear of God,
2 Samuel 23:1
Konteks23:1 These are the final words of David:
“The oracle of David son of Jesse,
the oracle of the man raised up as
the ruler chosen by the God of Jacob, 3
Israel’s beloved 4 singer of songs:
Kisah Para Rasul 3:1
Konteks3:1 Now Peter and John were going up to the temple at the time 5 for prayer, 6 at three o’clock in the afternoon. 7
Mazmur 72:2
Konteks72:2 Then he will judge 8 your people fairly,
and your oppressed ones 9 equitably.
Mazmur 99:4
Konteks99:4 The king is strong;
he loves justice. 10
You ensure that legal decisions will be made fairly; 11
you promote justice and equity in Jacob.
Amsal 21:3
Konteks21:3 To do righteousness and justice
is more acceptable 12 to the Lord than sacrifice. 13
Yesaya 9:7
Konteks9:7 His dominion will be vast 14
and he will bring immeasurable prosperity. 15
He will rule on David’s throne
and over David’s kingdom, 16
establishing it 17 and strengthening it
by promoting justice and fairness, 18
from this time forward and forevermore.
The Lord’s intense devotion to his people 19 will accomplish this.
Yesaya 11:1-5
Konteks11:1 A shoot will grow out of Jesse’s 20 root stock,
a bud will sprout 21 from his roots.
11:2 The Lord’s spirit will rest on him 22 –
a spirit that gives extraordinary wisdom, 23
a spirit that provides the ability to execute plans, 24
a spirit that produces absolute loyalty to the Lord. 25
11:3 He will take delight in obeying the Lord. 26
He will not judge by mere appearances, 27
or make decisions on the basis of hearsay. 28
11:4 He will treat the poor fairly, 29
and make right decisions 30 for the downtrodden of the earth. 31
He will strike the earth with the rod of his mouth, 32
and order the wicked to be executed. 33
11:5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips. 34
Yesaya 32:1-2
Konteks32:1 Look, a king will promote fairness; 35
officials will promote justice. 36
32:2 Each of them 37 will be like a shelter from the wind
and a refuge from a rainstorm;
like streams of water in a dry region
and like the shade of a large cliff in a parched land.
Yeremia 33:15-16
Konteks33:15 In those days and at that time I will raise up for them a righteous descendant 38 of David.
“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety 39 and Jerusalem 40 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 41
Ibrani 1:8-9
Konteks1:8 but of 42 the Son he says, 43
“Your throne, O God, is forever and ever, 44
and a righteous scepter 45 is the scepter of your kingdom.
1:9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions 46 with the oil of rejoicing.” 47
[8:15] 1 tn Heb “and David was doing what is just and fair for all his people.”
[23:3] 2 tn Heb “rock,” used as a metaphor of divine protection.
[23:1] 3 tn Heb “the anointed one of the God of Jacob.”
[3:1] 6 sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
[3:1] 7 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[72:2] 8 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 9 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[99:4] 10 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the
[99:4] 11 tn Heb “you establish fairness.”
[21:3] 12 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the
[21:3] 13 sn The
[9:7] 14 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 15 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 16 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 17 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 18 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 19 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[11:1] 20 sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).
[11:1] 21 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.
[11:2] 22 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
[11:2] 23 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
[11:2] 24 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
[11:2] 25 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
[11:3] 26 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
[11:3] 27 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
[11:3] 28 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 29 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 30 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 31 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
[11:4] 32 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
[11:4] 33 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
[11:5] 34 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.
[32:1] 35 tn Heb “will reign according to fairness.”
[32:1] 36 tn Heb “will rule according to justice.”
[32:2] 37 tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.
[33:15] 38 tn Heb “sprig” or “shoot.”
[33:15] sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.
[33:16] 39 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
[33:16] 40 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 41 tn Heb “And this is what will be called to it: ‘The
[33:16] sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the
[1:8] 43 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
[1:8] 44 tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
[1:8] 45 tn Grk “the righteous scepter,” but used generically.
[1:9] 46 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
