Discovery Box2 Samuel 3:1
Context3:1 However, the war was prolonged between the house of Saul and the house of David. David was becoming steadily stronger, while the house of Saul was becoming increasingly weaker.
2 Samuel 5:1
Context5:1 All the tribes of Israel came to David at Hebron saying, “Look, we are your very flesh and blood! 1
2 Samuel 18:6-8
Context18:6 Then the army marched out to the field to fight against Israel. The battle took place in the forest of Ephraim. 18:7 The army of Israel was defeated there by David’s men. 2 The slaughter there was great that day – 20,000 soldiers were killed. 18:8 The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day.
2 Samuel 19:9
Context19:9 All the people throughout all the tribes of Israel were arguing among themselves saying, “The king delivered us from the hand of our enemies. He rescued us from the hand of the Philistines, but now he has fled from the land because of Absalom.
2 Samuel 19:14
Context19:14 He 3 won over the hearts of all the men of Judah as though they were one man. Then they sent word to the king saying, “Return, you and all your servants as well.”
2 Samuel 20:1-2
Context20:1 Now a wicked man 4 named Sheba son of Bicri, a Benjaminite, 5 happened to be there. He blew the trumpet 6 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 7 O Israel!”
20:2 So all the men of Israel deserted 8 David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River 9 to Jerusalem. 10
2 Samuel 20:22
Context20:22 Then the woman went to all the people with her wise advice and they cut off Sheba’s head and threw it out to Joab. Joab 11 blew the trumpet, and his men 12 dispersed from the city, each going to his own home. 13 Joab returned to the king in Jerusalem.
Psalms 2:1-6
Context2:1 Why 15 do the nations rebel? 16
Why 17 are the countries 18 devising 19 plots that will fail? 20
2:2 The kings of the earth 21 form a united front; 22
the rulers collaborate 23
against the Lord and his anointed king. 24
2:3 They say, 25 “Let’s tear off the shackles they’ve put on us! 26
Let’s free ourselves from 27 their ropes!”
2:4 The one enthroned 28 in heaven laughs in disgust; 29
the Lord taunts 30 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 31 saying, 32
2:6 “I myself 33 have installed 34 my king
on Zion, my holy hill.”
Psalms 18:43
Context18:43 You rescue me from a hostile army; 35
you make me 36 a leader of nations;
people over whom I had no authority are now my subjects. 37
Acts 4:25-28
Context4:25 who said by the Holy Spirit through 38 your servant David our forefather, 39
‘Why do the nations 40 rage, 41
and the peoples plot foolish 42 things?
4:26 The kings of the earth stood together, 43
and the rulers assembled together,
against the Lord and against his 44 Christ.’ 45
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 46 your holy servant Jesus, whom you anointed, 47 4:28 to do as much as your power 48 and your plan 49 had decided beforehand 50 would happen.
Acts 5:30-31
Context5:30 The God of our forefathers 51 raised up Jesus, whom you seized and killed by hanging him on a tree. 52 5:31 God exalted him 53 to his right hand as Leader 54 and Savior, to give repentance to Israel and forgiveness of sins. 55
[5:1] 1 tn Heb “look we are your bone and your flesh.”
[18:7] 2 tn Heb “servants” (also in v. 9).
[19:14] 3 tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”
[20:1] 4 tn Heb “a man of worthlessness.”
[20:1] 5 tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
[20:1] 6 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 7 tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.
[20:2] 8 tn Heb “went up from after.”
[20:2] 9 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[20:2] 10 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:22] 11 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:22] 12 tn Heb “they”; the referent (Joab’s men) has been specified in the translation for clarity.
[20:22] 13 tn Heb “his tents.”
[2:1] 14 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 15 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 16 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 17 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 18 tn Or “peoples” (so many English versions).
[2:1] 19 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 20 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 21 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] 22 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 23 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] 24 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 25 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 26 tn Heb “their (i.e., the
[2:3] 27 tn Heb “throw off from us.”
[2:4] 28 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 29 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 30 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 31 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 32 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 33 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 34 tn Or perhaps “consecrated.”
[18:43] 35 tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.
[18:43] 36 tn 2 Sam 22:44 reads, “you keep me.”
[18:43] 37 tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
[4:25] 38 tn Grk “by the mouth of” (an idiom).
[4:25] 39 tn Or “ancestor”; Grk “father.”
[4:25] 41 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 42 tn Or “futile”; traditionally, “vain.”
[4:26] 43 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 44 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] 45 sn A quotation from Ps 2:1-2.
[4:27] 46 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] 47 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 48 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 49 tn Or “purpose,” “will.”
[4:28] 50 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[5:30] 51 tn Or “ancestors”; Grk “fathers.”
[5:30] 52 tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[5:31] 53 tn Grk “This one God exalted” (emphatic).
[5:31] 54 tn Or “Founder” (of a movement).
[5:31] 55 tn Or “to give repentance and forgiveness of sins to Israel.”
