Mazmur 2:2

2:2 The kings of the earth ¹  form a united front; ² 

the rulers collaborate ³ 

against the Lord and his anointed king. ⁴ 

Mazmur 2:6

2:6 “I myself ⁵  have installed ⁶  my king

on Zion, my holy hill.”

Mazmur 89:20

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ⁷ 

Mazmur 89:1

Psalm 89 ⁸ 

A well-written song ⁹  by Ethan the Ezrachite.

89:1 I will sing continually ¹⁰  about the Lord’s faithful deeds;

to future generations I will proclaim your faithfulness. ¹¹ 

1 Samuel 2:10

2:10 The Lord shatters ¹²  his adversaries; ¹³ 

he thunders against them from ¹⁴  the heavens.

The Lord executes judgment to the ends of the earth.

He will strengthen ¹⁵  his king

and exalt the power ¹⁶  of his anointed one.” ¹⁷ 

1 Samuel 2:2

2:2 No one is holy ¹⁸  like the Lord!

There is no one other than you!

There is no rock ¹⁹  like our God!

1 Samuel 23:1-2

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.” 23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ²⁰  of the Philistines for seven months, ²¹ 

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²²  your holy servant Jesus, whom you anointed, ²³ 

[2:2]  ¹ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ² tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ³ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ⁴ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:6]  ⁵ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ⁶ tn Or perhaps “consecrated.”

[89:20]  ⁷ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:1]  ⁸ sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.

[89:1]  ⁹ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.

[89:1]  ¹⁰ tn Or “forever.”

[89:1]  ¹¹ tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”

[2:10]  ¹² tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:10]  ¹³ tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.

[2:10]  ¹⁴ tn The Hebrew preposition here has the sense of “from within.”

[2:10]  ¹⁵ tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.

[2:10]  ¹⁶ tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”

[2:10]  ¹⁷ tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.

[2:10]  sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.

[2:2]  ¹⁸ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁹ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[6:1]  ²⁰ tn Heb “field.”

[6:1]  ²¹ tc The LXX adds “and their land swarmed with mice.”

[4:27]  ²² sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ²³ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”