Discovery Box2 Samuel 7:12-17
Context7:12 When the time comes for you to die, 1 I will raise up your descendant, one of your own sons, to succeed you, 2 and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. 3 7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 7:16 Your house and your kingdom will stand before me 4 permanently; your dynasty 5 will be permanent.’” 7:17 Nathan told David all these words that were revealed to him. 6
2 Samuel 7:1
Context7:1 The king settled into his palace, 7 for the Lord gave him relief 8 from all his enemies on all sides. 9
2 Samuel 11:13
Context11:13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house.
2 Samuel 11:1-2
Context11:1 In the spring of the year, at the time when kings 10 normally conduct wars, 11 David sent out Joab with his officers 12 and the entire Israelite army. 13 They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. 14 11:2 One evening David got up from his bed and walked around on the roof of his palace. 15 From the roof he saw a woman bathing. Now this woman was very attractive. 16
2 Samuel 8:1
Context8:1 Later David defeated the Philistines and subdued them. David took Metheg Ammah 17 from the Philistines. 18
Psalms 132:11
Context132:11 The Lord made a reliable promise to David; 19
he will not go back on his word. 20
He said, 21 “I will place one of your descendants 22 on your throne.
Psalms 132:17--135:21
Context132:17 There I will make David strong; 23
I have determined that my chosen king’s dynasty will continue. 24
132:18 I will humiliate his enemies, 25
and his crown will shine.
A song of ascents, 27 by David.
133:1 Look! How good and how pleasant it is
when brothers live together! 28
133:2 It is like fine oil poured on the head
which flows down the beard 29 –
Aaron’s beard,
and then flows down his garments. 30
133:3 It is like the dew of Hermon, 31
which flows down upon the hills of Zion. 32
Indeed 33 that is where the Lord has decreed
a blessing will be available – eternal life. 34
A song of ascents. 36
134:1 Attention! 37 Praise the Lord,
all you servants of the Lord,
who serve 38 in the Lord’s temple during the night.
134:2 Lift your hands toward the sanctuary
and praise the Lord!
134:3 May the Lord, the Creator of heaven and earth,
135:1 Praise the Lord!
Praise the name of the Lord!
Offer praise, you servants of the Lord,
135:2 who serve 42 in the Lord’s temple,
in the courts of the temple of our God.
135:3 Praise the Lord, for the Lord is good!
Sing praises to his name, for it is pleasant! 43
135:4 Indeed, 44 the Lord has chosen Jacob for himself,
Israel to be his special possession. 45
135:5 Yes, 46 I know the Lord is great,
and our Lord is superior to all gods.
135:6 He does whatever he pleases
in heaven and on earth,
in the seas and all the ocean depths.
135:7 He causes the clouds to arise from the end of the earth,
makes lightning bolts accompany the rain,
and brings the wind out of his storehouses.
135:8 He struck down the firstborn of Egypt,
including both men and animals.
135:9 He performed awesome deeds 47 and acts of judgment 48
in your midst, O Egypt,
against Pharaoh and all his servants.
135:10 He defeated many nations,
and killed mighty kings –
135:11 Sihon, king of the Amorites,
and Og, king of Bashan,
and all the kingdoms of Canaan.
135:12 He gave their land as an inheritance,
as an inheritance to Israel his people.
135:13 O Lord, your name endures, 49
your reputation, O Lord, lasts. 50
135:14 For the Lord vindicates 51 his people,
and has compassion on his servants. 52
135:15 The nations’ idols are made of silver and gold,
they are man-made. 53
135:16 They have mouths, but cannot speak,
eyes, but cannot see,
135:17 and ears, but cannot hear.
Indeed, they cannot breathe. 54
135:18 Those who make them will end up 55 like them,
as will everyone who trusts in them.
135:19 O family 56 of Israel, praise the Lord!
O family of Aaron, praise the Lord!
135:20 O family of Levi, praise the Lord!
You loyal followers 57 of the Lord, praise the Lord!
135:21 The Lord deserves praise in Zion 58 –
he who dwells in Jerusalem. 59
Praise the Lord!
Luke 1:69
Context1:69 For 60 he has raised up 61 a horn of salvation 62 for us in the house of his servant David, 63
Luke 1:79
Context1:79 to give light to those who sit in darkness and in the shadow of death, 64
to guide our feet into the way 65 of peace.”
[7:12] 1 tn Heb, “when your days are full and you lie down with your ancestors.”
[7:12] 2 tn Heb “your seed after you who comes out from your insides.”
[7:13] 3 tn Heb “and I will establish the throne of his kingdom permanently.”
[7:16] 4 tc Heb “before you.” A few medieval Hebrew
[7:17] 6 tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”
[7:1] 7 tn Heb “house” (also in the following verse).
[7:1] 9 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
[11:1] 10 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאכִים, hammal’khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew
[11:1] 12 tn Heb “and his servants with him.”
[11:1] 13 tn Heb “all Israel.”
[11:1] 14 tn The disjunctive clause contrasts David’s inactivity with the army’s activity.
[11:2] 15 tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.
[11:2] 16 tn The disjunctive clause highlights this observation and builds the tension of the story.
[8:1] 17 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV).
[8:1] 18 tn Heb “from the hand [i.e., control] of the Philistines.”
[132:11] 19 tn Heb “the
[132:11] 20 tn Heb “he will not turn back from it.”
[132:11] 21 tn The words “he said” are supplied in the translation to clarify that what follows are the
[132:11] 22 tn Heb “the fruit of your body.”
[132:17] 23 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 24 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 25 tn Heb “his enemies I will clothe [with] shame.”
[133:1] 26 sn Psalm 133. The psalmist affirms the benefits of family unity.
[133:1] 27 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[133:1] 28 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.
[133:2] 29 tn Heb “[it is] like the good oil on the head, going down on the beard.”
[133:2] 30 tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.
[133:3] 31 sn Hermon refers to Mount Hermon, located north of Israel.
[133:3] 32 sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.
[133:3] 34 tn Heb “there the
[134:1] 35 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
[134:1] 36 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[134:3] 39 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.
[134:3] 40 tn Heb “may the
[135:1] 41 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
[135:3] 43 tn Heb “for [it is] pleasant.” The translation assumes that it is the
[135:4] 45 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
[135:9] 47 tn Or “signs” (see Ps 65:8).
[135:9] 48 tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.
[135:13] 49 tn Or “is forever.”
[135:13] 50 tn Heb “O
[135:14] 51 tn Heb “judges,” but here the idea is that the
[135:14] 52 sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.
[135:15] 53 tn Heb “the work of the hands of man.”
[135:17] 54 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”
[135:18] 55 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
[135:19] 56 tn Heb “house” (here and in the next two lines).
[135:21] 58 tn Heb “praised be the
[135:21] 59 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:69] 60 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 61 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 62 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 63 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:79] 64 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
