Kisah Para Rasul 13:22

13:22 After removing him, God ¹  raised up ²  David their king. He testified about him: ³  ‘I have found David ⁴  the son of Jesse to be a man after my heart, ⁵  who will accomplish everything I want him to do.’ ⁶ 

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁷  Barnabas, Simeon called Niger, ⁸  Lucius the Cyrenian, ⁹  Manaen (a close friend of Herod ¹⁰  the tetrarch ¹¹  from childhood ¹² ) and Saul.

1 Samuel 15:28

15:28 Samuel said to him, “The Lord has torn the kingdom of Israel from you this day and has given it to one of your colleagues who is better than you!

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ¹³  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁴  for I have selected a king for myself from among his sons.” ¹⁵ 

1 Samuel 16:11-13

16:11 Then Samuel said to Jesse, “Is that all of the young men?” Jesse ¹⁶  replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”

16:12 So Jesse had him brought in. ¹⁷  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!” 16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ¹⁸  and say, ‘I have come to sacrifice to the Lord.’

1 Samuel 6:21--7:1

6:21 So they sent messengers to the residents of Kiriath Jearim, saying, “The Philistines have returned the ark of the Lord. Come down here and take it back home with you.”

7:1 Then the people ¹⁹  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:8

7:8 The Israelites said to Samuel, “Keep ²⁰  crying out to the Lord our ²¹  God so that he may save us ²²  from the hand of the Philistines!”

1 Samuel 7:1

7:1 Then the people ²³  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:1

7:1 Then the people ²⁴  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:1

7:1 Then the people ²⁵  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 28:4-5

28:4 The Philistines assembled; they came and camped at Shunem. Saul mustered all Israel and camped at Gilboa. 28:5 When Saul saw the camp of the Philistines, he was absolutely terrified. ²⁶ 

Mazmur 78:68-72

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

78:69 He made his sanctuary as enduring as the heavens above; ²⁷ 

as secure as the earth, which he established permanently. ²⁸ 

78:70 He chose David, his servant,

and took him from the sheepfolds.

78:71 He took him away from following the mother sheep, ²⁹ 

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation. ³⁰ 

78:72 David ³¹  cared for them with pure motives; ³² 

he led them with skill. ³³ 

Mazmur 89:19-37

89:19 Then you ³⁴  spoke through a vision to your faithful followers ³⁵  and said:

“I have energized a warrior; ³⁶ 

I have raised up a young man ³⁷  from the people.

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ³⁸ 

89:21 My hand will support him, ³⁹ 

and my arm will strengthen him.

89:22 No enemy will be able to exact tribute ⁴⁰  from him; ⁴¹ 

a violent oppressor will not be able to humiliate him. ⁴² 

89:23 I will crush his enemies before him;

I will strike down those who hate him.

89:24 He will experience my faithfulness and loyal love, ⁴³ 

and by my name he will win victories. ⁴⁴ 

89:25 I will place his hand over the sea,

his right hand over the rivers. ⁴⁵ 

89:26 He will call out to me,

‘You are my father, ⁴⁶  my God, and the protector who delivers me.’ ⁴⁷ 

89:27 I will appoint him to be my firstborn son, ⁴⁸ 

the most exalted of the earth’s kings.

89:28 I will always extend my loyal love to him,

and my covenant with him is secure. ⁴⁹ 

89:29 I will give him an eternal dynasty, ⁵⁰ 

and make his throne as enduring as the skies above. ⁵¹ 

89:30 If his sons reject my law

and disobey my regulations,

89:31 if they break ⁵²  my rules

and do not keep my commandments,

89:32 I will punish their rebellion by beating them with a club, ⁵³ 

their sin by inflicting them with bruises. ⁵⁴ 

89:33 But I will not remove ⁵⁵  my loyal love from him,

nor be unfaithful to my promise. ⁵⁶ 

89:34 I will not break ⁵⁷  my covenant

or go back on what I promised. ⁵⁸ 

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ⁵⁹  David.

89:36 His dynasty will last forever. ⁶⁰ 

His throne will endure before me, like the sun, ⁶¹ 

89:37 it will remain stable, like the moon, ⁶² 

his throne will endure like the skies.” ⁶³  (Selah)

Mazmur 132:11

132:11 The Lord made a reliable promise to David; ⁶⁴ 

he will not go back on his word. ⁶⁵ 

He said, ⁶⁶  “I will place one of your descendants ⁶⁷  on your throne.

[13:22]  ¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ² sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ³ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ⁴ sn A quotation from Ps 89:20.

[13:22]  ⁵ sn A quotation from 1 Sam 13:14.

[13:22]  ⁶ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:1]  ⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁸ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁰ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹¹ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ¹² tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[16:1]  ¹³ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹⁵ tn Heb “for I have seen among his sons for me a king.”

[16:11]  ¹⁶ tn Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.

[16:12]  ¹⁷ tn Heb “and he sent and brought him.”

[16:2]  ¹⁸ tn Heb “in your hand.”

[7:1]  ¹⁹ tn Heb “men.”

[7:8]  ²⁰ tn Heb “don’t stop.”

[7:8]  ²¹ tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ²² tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[7:1]  ²³ tn Heb “men.”

[7:1]  ²⁴ tn Heb “men.”

[7:1]  ²⁵ tn Heb “men.”

[28:5]  ²⁶ tn Heb “he was afraid, and his heart was very terrified.”

[78:69]  ²⁷ tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.

[78:69]  ²⁸ tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”

[78:71]  ²⁹ tn Heb “from after the ewes he brought him.”

[78:71]  ³⁰ tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

[78:72]  ³¹ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ³² tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ³³ tn Heb “and with the understanding of his hands he led them.”

[89:19]  ³⁴ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ³⁵ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ³⁶ tn Heb “I have placed help upon a warrior.”

[89:19]  ³⁷ tn Or perhaps “a chosen one.”

[89:20]  ³⁸ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:21]  ³⁹ tn Heb “with whom my hand will be firm.”

[89:22]  ⁴⁰ tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.

[89:22]  ⁴¹ tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).

[89:22]  ⁴² tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).

[89:24]  ⁴³ tn Heb “and my faithfulness and my loyal love [will be] with him.”

[89:24]  ⁴⁴ tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).

[89:25]  ⁴⁵ tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).

[89:26]  ⁴⁶ sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[89:26]  ⁴⁷ tn Heb “the rocky summit of my deliverance.”

[89:27]  ⁴⁸ sn The firstborn son typically had special status and received special privileges.

[89:28]  ⁴⁹ tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”

[89:29]  ⁵⁰ tn Heb “and I will set in place forever his offspring.”

[89:29]  ⁵¹ tn Heb “and his throne like the days of the heavens.”

[89:31]  ⁵² tn Or “desecrate.”

[89:32]  ⁵³ tn Heb “I will punish with a club their rebellion.”

[89:32]  sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).

[89:32]  ⁵⁴ tn Heb “with blows their sin.”

[89:33]  ⁵⁵ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ⁵⁶ tn Heb “and I will not deal falsely with my faithfulness.”

[89:34]  ⁵⁷ tn Or “desecrate.”

[89:34]  ⁵⁸ tn Heb “and what proceeds out of my lips I will not alter.”

[89:35]  ⁵⁹ tn Or “lie to.”

[89:36]  ⁶⁰ tn Heb “his offspring forever will be.”

[89:36]  ⁶¹ tn Heb “and his throne like the sun before me.”

[89:37]  ⁶² tn Heb “like the moon it will be established forever.”

[89:37]  ⁶³ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[132:11]  ⁶⁴ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ⁶⁵ tn Heb “he will not turn back from it.”

[132:11]  ⁶⁶ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ⁶⁷ tn Heb “the fruit of your body.”