2 Samuel 7:13

7:13 He will build a house for my name, and I will make his dynasty permanent. ¹ 

2 Samuel 7:15

7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you.

2 Samuel 7:1

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ²  for the Lord gave him relief ³  from all his enemies on all sides. ⁴ 

2 Samuel 11:13

11:13 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

David Commits Adultery with Bathsheba

11:1 In the spring of the year, at the time when kings ⁵  normally conduct wars, ⁶  David sent out Joab with his officers ⁷  and the entire Israelite army. ⁸  They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. ⁹ 

2 Samuel 11:1

David Commits Adultery with Bathsheba

11:1 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 

Isaiah 54:8-10

54:8 In a burst ¹⁵  of anger I rejected you ¹⁶  momentarily,

but with lasting devotion I will have compassion on you,”

says your protector, ¹⁷  the Lord.

54:9 “As far as I am concerned, this is like in Noah’s time, ¹⁸ 

when I vowed that the waters of Noah’s flood ¹⁹  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ²⁰  be displaced,”

says the Lord, the one who has compassion on you.

Jeremiah 33:20-26

33:20 “I, Lord, make the following promise: ²¹  ‘I have made a covenant with the day ²²  and with the night that they will always come at their proper times. Only if you people ²³  could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ²⁴  33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” ²⁵ 

33:23 The Lord spoke still further to Jeremiah. ²⁶  33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ²⁷  ‘The Lord has rejected the two families of Israel and Judah ²⁸  that he chose.’ So they have little regard that my people will ever again be a nation. ²⁹  33:25 But I, the Lord, make the following promise: ³⁰  I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ³¹  I will restore them ³²  and show mercy to them.”

Lamentations 3:31-32

כ (Kaf)

3:31 For the Lord ³³  will not

reject us forever. ³⁴ 

3:32 Though he causes us ³⁵  grief, he then has compassion on us ³⁶ 

according to the abundance of his loyal kindness. ³⁷ 

Lamentations 3:1

The Prophet Speaks:

א (Alef) ³⁸ 

3:1 I am the man ³⁹  who has experienced ⁴⁰  affliction

from the rod ⁴¹  of his wrath.

Colossians 1:25

1:25 I became a servant of the church according to the stewardship ⁴²  from God – given to me for you – in order to complete ⁴³  the word of God,

[7:13]  ¹ tn Heb “and I will establish the throne of his kingdom permanently.”

[7:1]  ² tn Heb “house” (also in the following verse).

[7:1]  ³ tn Or “rest.”

[7:1]  ⁴ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[11:1]  ⁵ 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 mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammela’kim).

[11:1]  ⁶ tn Heb “go out.”

[11:1]  ⁷ tn Heb “and his servants with him.”

[11:1]  ⁸ tn Heb “all Israel.”

[11:1]  ⁹ tn The disjunctive clause contrasts David’s inactivity with the army’s activity.

[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 mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammela’kim).

[11:1]  ¹¹ tn Heb “go out.”

[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.

[54:8]  ¹⁵ tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”

[54:8]  ¹⁶ tn Heb “I hid my face from you.”

[54:8]  ¹⁷ tn Or “redeemer.” See the note at 41:14.

[54:9]  ¹⁸ tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ¹⁹ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[54:10]  ²⁰ tn Heb “peace” (so many English versions); NLT “of blessing.”

[33:20]  ²¹ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ²² tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ²³ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[33:21]  ²⁴ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[33:22]  ²⁵ tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.

[33:23]  ²⁶ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

[33:24]  ²⁷ tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

[33:24]  ²⁸ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

[33:24]  ²⁹ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

[33:25]  ³⁰ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25-26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.

[33:26]  ³¹ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ³² tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[3:31]  ³³ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[3:31]  ³⁴ tn The verse is unusually short and something unrecoverable may be missing.

[3:32]  ³⁵ tn Heb “Although he has caused grief.” The word “us” is added in the translation.

[3:32]  ³⁶ tn Heb “He will have compassion.” The words “on us” are added in the translation.

[3:32]  ³⁷ tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.

[3:1]  ³⁸ sn The nature of the acrostic changes here. Each of the three lines in each verse, not just the first, begins with the corresponding letter of the alphabet.

[3:1]  ³⁹ tn The noun גֶּבֶר (gever, “man”) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an “everyman” although “one might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.”

[3:1]  ⁴⁰ tn The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20 where the Lord is asked to “see” (translated “Consider!”), although it is difficult to maintain this connection in an English translation.

[3:1]  ⁴¹ tn The noun שֵׁבֶט (shevet, “rod”) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14) and instrument of child-discipline (Prov 10:13; 22:15; 29:15). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31).

[1:25]  ⁴² tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁴³ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.