7:1 The king settled into his palace, 19 for the Lord gave him relief 20 from all his enemies on all sides. 21
17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided 22 to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.
17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave 23 of his father.
17:24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 17:25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married 24 Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel 25 and Absalom camped in the land of Gilead.
17:27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 27 David.
89:36 His dynasty will last forever. 28
His throne will endure before me, like the sun, 29
89:37 it will remain stable, like the moon, 30
his throne will endure like the skies.” 31 (Selah)
132:11 The Lord made a reliable promise to David; 32
he will not go back on his word. 33
He said, 34 “I will place one of your descendants 35 on your throne.
132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
1 tn Heb, “when your days are full and you lie down with your ancestors.”
2 tn Heb “your seed after you who comes out from your insides.”
3 tn Heb “and I will establish the throne of his kingdom permanently.”
4 tc Heb “before you.” A few medieval Hebrew
5 tn Heb “throne.”
6 tn Heb “and now, O
7 tn Heb “as you have spoken.”
8 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.
9 tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.
10 tn Heb “the house.” See the note on “dynastic house” in the following verse.
11 tn Heb “have uncovered the ear of.”
12 tn Heb “a house.” This maintains the wordplay from v. 11 (see the note on the word “house” there) and is continued in v. 29.
13 tn Heb “has found his heart.”
14 tn Heb “the God.” The article indicates uniqueness here.
15 tn The translation understands the prefixed verb form as a jussive, indicating David’s wish/prayer. Another option is to take the form as an imperfect and translate “your words are true.”
16 tn Heb “and you have spoken to your servant this good thing.”
17 tn Heb “house” (again later in this verse). See the note on “dynastic house” in v. 27.
18 tn Or “permanently”; cf. NLT “it is an eternal blessing.”
19 tn Heb “house” (also in the following verse).
20 tn Or “rest.”
21 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
22 tn Heb “commanded.”
23 tc The Greek recensions of Origen and Lucian have here “house” for “grave.”
24 tn Heb “come to.”
25 tn Heb “and Israel.”
26 tc The Syriac Peshitta and one
27 tn Or “lie to.”
28 tn Heb “his offspring forever will be.”
29 tn Heb “and his throne like the sun before me.”
30 tn Heb “like the moon it will be established forever.”
31 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.
32 tn Heb “the
33 tn Heb “he will not turn back from it.”
34 tn The words “he said” are supplied in the translation to clarify that what follows are the
35 tn Heb “the fruit of your body.”