Kejadian 9:25-26
Konteks9:25 So he said,
The lowest of slaves 3
he will be to his brothers.”
9:26 He also said,
“Worthy of praise is 4 the Lord, the God of Shem!
May Canaan be the slave of Shem! 5
Kejadian 22:17-18
Konteks22:17 I will indeed bless you, 6 and I will greatly multiply 7 your descendants 8 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 9 of the strongholds 10 of their enemies. 22:18 Because you have obeyed me, 11 all the nations of the earth will pronounce blessings on one another 12 using the name of your descendants.’”
Kejadian 49:8-10
Konteks49:8 Judah, 13 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 14
until he comes to whom it belongs; 15
the nations will obey him. 16
Kejadian 49:2
Konteks49:2 “Assemble and listen, you sons of Jacob;
listen to Israel, your father.
1 Samuel 8:1-18
Konteks8:1 In his old age Samuel appointed his sons as judges over Israel. 8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba. 8:3 But his sons did not follow 17 his ways. Instead, they made money dishonestly, accepted bribes, and perverted justice. 18
8:4 So all the elders of Israel gathered together and approached Samuel at Ramah. 8:5 They said to him, “Look, you are old, and your sons don’t follow your ways. So now appoint over us a king to lead 19 us, just like all the other nations have.”
8:6 But this request displeased Samuel, for 20 they said, “Give us a king to lead us.” So Samuel prayed to the Lord. 8:7 The Lord said to Samuel, “Do everything the people request of you. 21 For it is not you that they have rejected, but it is me that they have rejected as their king. 8:8 Just as they have done 22 from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you. 8:9 So now do as they say. 23 But seriously warn 24 them and make them aware of the policies of the king who will rule over them.” 25
8:10 So Samuel spoke all the words of the Lord to the people who were asking him for a king. 8:11 He said, “Here are the policies of the king who will rule over you: He will conscript your sons and put them in his chariot forces and in his cavalry; they will run in front of his chariot. 8:12 He will appoint for himself leaders of thousands and leaders of fifties, 26 as well as those who plow his ground, reap his harvest, and make his weapons of war and his chariot equipment. 8:13 He will take your daughters to be ointment makers, cooks, and bakers. 8:14 He will take your best fields and vineyards and give them to his own servants. 8:15 He will demand a tenth of your seed and of the produce of your vineyards and give it to his administrators 27 and his servants. 8:16 He will take your male and female servants, as well as your best cattle and your donkeys, and assign them for his own use. 8:17 He will demand a tenth of your flocks, and you yourselves will be his servants. 8:18 In that day you will cry out because of your king whom you have chosen for yourselves, but the Lord won’t answer you in that day.” 28
1 Samuel 10:1-19
Konteks10:1 Then Samuel took a small container of olive oil and poured it on Saul’s 29 head. Samuel 30 kissed him and said, “The Lord has chosen you 31 to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen 32 you as leader over his inheritance. 33 10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! 34 He is asking, “What should I do about my son?”’
10:3 “As you continue on from there, you will come to the tall tree of Tabor. At that point three men who are going up to God at Bethel 35 will meet you. One of them will be carrying three young goats, one of them will be carrying three round loaves of bread, and one of them will be carrying a container of wine. 10:4 They will ask you how you’re doing and will give you two loaves of bread. You will accept them. 10:5 Afterward you will go to Gibeah of God, where there are Philistine officials. 36 When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person.
10:7 “When these signs have taken place, do whatever your hand finds to do, for God will be with you. 37 10:8 You will go down to Gilgal before me. I am going to join you there to offer burnt offerings and to make peace offerings. You should wait for seven days, until I arrive and tell you what to do.”
10:9 As Saul 38 turned 39 to leave Samuel, God changed his inmost person. 40 All these signs happened on that very day. 10:10 When Saul and his servant 41 arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul 42 and he prophesied among them. 10:11 When everyone who had known him previously saw him prophesying with the prophets, the people all asked one another, “What on earth has happened to the son of Kish? Does even Saul belong with the prophets?”
10:12 A man who was from there replied, “And who is their father?” Therefore this became a proverb: “Is even Saul among the prophets?” 10:13 When Saul 43 had finished prophesying, he went to the high place.
10:14 Saul’s uncle asked him and his servant, “Where did you go?” Saul 44 replied, “To look for the donkeys. But when we realized they were lost, 45 we went to Samuel.” 10:15 Saul’s uncle said, “Tell me what Samuel said to you.” 46 10:16 Saul said to his uncle, “He assured us that the donkeys had been found.” But Saul 47 did not tell him what Samuel had said about the matter of kingship.
10:17 Then Samuel called the people together before the Lord at Mizpah. 10:18 He said to the Israelites, “This is what the Lord God of Israel says, ‘I brought Israel up from Egypt and I delivered you from the power 48 of the Egyptians and from the power of all the kingdoms that oppressed you. 10:19 But today you have rejected your God who saves you from all your trouble and distress. You have said, “No! 49 Appoint a king over us.” Now take your positions before the Lord by your tribes and by your clans.’”
1 Samuel 10:1
Konteks10:1 Then Samuel took a small container of olive oil and poured it on Saul’s 50 head. Samuel 51 kissed him and said, “The Lord has chosen you 52 to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen 53 you as leader over his inheritance. 54
Kisah Para Rasul 4:21
Konteks4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising 55 God for what had happened.
Mazmur 2:6-9
Konteks2:6 “I myself 56 have installed 57 my king
on Zion, my holy hill.”
2:7 The king says, 58 “I will announce the Lord’s decree. He said to me: 59
‘You are my son! 60 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 61
the ends of the earth as your personal property.
2:9 You will break them 62 with an iron scepter; 63
you will smash them like a potter’s jar!’” 64
Mazmur 72:8
Konteks72:8 May he rule 65 from sea to sea, 66
and from the Euphrates River 67 to the ends of the earth!
Yesaya 9:7
Konteks9:7 His dominion will be vast 68
and he will bring immeasurable prosperity. 69
He will rule on David’s throne
and over David’s kingdom, 70
establishing it 71 and strengthening it
by promoting justice and fairness, 72
from this time forward and forevermore.
The Lord’s intense devotion to his people 73 will accomplish this.
Daniel 2:44-45
Konteks2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 74 The dream is certain, and its interpretation is reliable.”
Wahyu 19:16
Konteks19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
[9:25] 1 sn For more on the curse, see H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.
[9:25] 2 sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49).
[9:25] 3 tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’eved ’avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.
[9:26] 5 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
[22:17] 6 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 7 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] sn I will greatly multiply. The
[22:17] 8 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 10 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[22:18] 11 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
[22:18] sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).
[22:18] 12 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[49:8] 13 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
[49:10] 14 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
[49:10] 15 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
[49:10] 16 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
[8:3] 17 tn Heb “walk in” (also in v. 5).
[8:3] 18 tn Heb “and they turned aside after unjust gain and took bribes and perverted justice.”
[8:5] 19 tn Heb “judge” (also in v. 6).
[8:7] 21 tn Heb “Listen to the voice of the people, to all which they say to you.”
[8:8] 22 tn Heb “according to all the deeds which they have done.”
[8:9] 23 tn Heb “and now, listen to their voice.”
[8:9] 24 tn The infinitive absolute appears before the imperative for emphasis.
[8:9] 25 tn Heb “and tell them the manner of the king who will rule over them.”
[8:12] 26 tc The numbers of v. 12 are confused in the Greek and Syriac versions. For “fifties” the LXX has “hundreds.” The Syriac Peshitta has “heads of thousands and heads of hundreds and heads of fifties and heads of tens,” perhaps reflecting influence from Deut 1:15.
[8:15] 27 tn Or “eunuchs” (so NAB); NIV “officials”; KJV, NASB, NRSV, NLT “officers.”
[8:18] 28 tc The LXX adds “because you have chosen for yourselves a king.”
[10:1] 29 tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.
[10:1] 30 tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.
[10:1] 31 tn Heb “Is it not that the
[10:1] 32 tn That is, “anointed.”
[10:1] 33 tc The MT reads simply “Is it not that the
[10:2] 34 sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.
[10:3] 35 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[10:5] 36 tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.
[10:7] 37 sn In light of Saul’s commission to be Israel’s deliverer (see v. 1), it is likely that some type of military action against the Philistines (see v.5) is implied.
[10:9] 38 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:9] 39 tn Heb “turned his shoulder.”
[10:9] 40 tn Heb “God turned for him another heart”; NAB, NRSV “gave him another heart”; NIV, NCV “changed Saul’s heart”; TEV “gave Saul a new nature”; CEV “made Saul feel like a different person.”
[10:10] 41 tc Two medieval Hebrew
[10:10] tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.
[10:10] 42 tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.
[10:13] 43 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:14] 44 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:14] 45 tn Heb “And we saw that they were not.”
[10:15] 46 tc In the LXX and Vulgate the pronoun “you” is singular, referring specifically to Saul. In the MT it is plural, including Saul’s servant as well.
[10:16] 47 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:18] 48 tn Heb “hand” (also later in this verse).
[10:19] 49 tc The translation follows many medieval Hebrew
[10:1] 50 tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.
[10:1] 51 tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.
[10:1] 52 tn Heb “Is it not that the
[10:1] 53 tn That is, “anointed.”
[10:1] 54 tc The MT reads simply “Is it not that the
[2:6] 56 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 57 tn Or perhaps “consecrated.”
[2:7] 58 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 59 tn Or “I will relate the decree. The
[2:7] 60 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). 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.
[2:8] 61 sn I will give you the nations. The
[2:9] 62 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 63 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 64 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[72:8] 65 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 66 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] 67 tn Heb “the river,” a reference to the Euphrates.
[9:7] 68 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] 69 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] 70 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] 71 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] 72 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 73 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.
