Discovery BoxPsalms 113:7-8
Context113:7 He raises the poor from the dirt,
and lifts up the needy from the garbage pile, 1
113:8 that he might seat him with princes,
with the princes of his people.
Psalms 113:1
Context113:1 Praise the Lord!
Praise, you servants of the Lord,
praise the name of the Lord!
Psalms 2:7-8
Context2:7 The king says, 3 “I will announce the Lord’s decree. He said to me: 4
‘You are my son! 5 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 6
the ends of the earth as your personal property.
Psalms 15:1
ContextA psalm of David.
15:1 Lord, who may be a guest in your home? 8
Who may live on your holy hill? 9
Psalms 15:1
ContextA psalm of David.
15:1 Lord, who may be a guest in your home? 11
Who may live on your holy hill? 12
Psalms 16:1-2
ContextA prayer 14 of David.
16:1 Protect me, O God, for I have taken shelter in you. 15
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 16
Psalms 3:1
ContextA psalm of David, written when he fled from his son Absalom. 18
3:1 Lord, how 19 numerous are my enemies!
Many attack me. 20
Psalms 3:1
ContextA psalm of David, written when he fled from his son Absalom. 22
3:1 Lord, how 23 numerous are my enemies!
Many attack me. 24
Psalms 5:2
Context5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
Psalms 6:1
ContextFor the music director, to be accompanied by stringed instruments, according to the sheminith style; 26 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 27
Jeremiah 27:4-8
Context27:4 Charge them to give their masters a message from me. Tell them, ‘The Lord God of Israel who rules over all 28 says to give your masters this message. 29 27:5 “I made the earth and the people and animals on it by my mighty power and great strength, 30 and I give it to whomever I see fit. 31 27:6 I have at this time placed all these nations of yours under the power 32 of my servant, 33 King Nebuchadnezzar of Babylon. I have even made all the wild animals subject to him. 34 27:7 All nations must serve him and his son and grandson 35 until the time comes for his own nation to fall. 36 Then many nations and great kings will in turn subjugate Babylon. 37 27:8 But suppose a nation or a kingdom will not be subject to King Nebuchadnezzar of Babylon. Suppose it will not submit to the yoke of servitude to 38 him. I, the Lord, affirm that 39 I will punish that nation. I will use the king of Babylon to punish it 40 with war, 41 starvation, and disease until I have destroyed it. 42
Daniel 2:22
Context2:22 he reveals deep and hidden things.
He knows what is in the darkness,
and light resides with him.
Daniel 2:37
Context2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor.
Daniel 5:18
Context5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 43
Luke 1:52
Context1:52 He has brought down the mighty 44 from their thrones, and has lifted up those of lowly position; 45
John 15:16
Context15:16 You did not choose me, but I chose you 46 and appointed you to go and bear 47 fruit, fruit that remains, 48 so that whatever you ask the Father in my name he will give you.
Romans 11:15
Context11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
Galatians 1:15
Context1:15 But when the one 49 who set me apart from birth 50 and called me by his grace was pleased
[113:7] 1 sn The language of v. 7 is almost identical to that of 1 Sam 2:8.
[113:1] 2 sn Psalm 113. The psalmist praises God as the sovereign king of the world who reaches down to help the needy.
[2:7] 3 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 4 tn Or “I will relate the decree. The
[2:7] 5 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 6 sn I will give you the nations. The
[15:1] 7 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 8 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 9 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[15:1] 10 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 11 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 12 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[16:1] 13 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
[16:1] 14 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 15 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:2] 16 tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.
[3:1] 17 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 18 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 19 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 20 tn Heb “many rise up against me.”
[3:1] 21 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 22 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 23 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 24 tn Heb “many rise up against me.”
[6:1] 25 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 26 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 27 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[27:4] 28 tn Heb “Yahweh of armies, the God of Israel.”
[27:4] 29 tn Heb “Give them a charge to their masters saying, ‘Thus says Yahweh of armies, the God of Israel, “Thus you shall say unto your masters…”’” The sentence is broken up in conformity with contemporary English style.
[27:5] 30 tn Heb “by my great power and my outstretched arm.” Again “arm” is symbolical for “strength.” Compare the similar expression in 21:5.
[27:5] 31 sn See Dan 4:17 for a similar statement.
[27:6] 32 tn Heb “have given…into the hand of.”
[27:6] 33 sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.
[27:6] 34 tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3.
[27:7] 35 sn This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605
[27:7] 36 tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20 “his hour had not yet come”).
[27:7] 37 tn Heb “him.” This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13-14 for another good example and Acts 22:7 in the NT.)
[27:8] 38 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
[27:8] 39 tn Heb “oracle of the
[27:8] 40 tn Heb “The nation and/or the kingdom which will not serve him, Nebuchadnezzar the king of Babylon, and which will not put its neck in the yoke of the king of Babylon, by sword, starvation, and disease I will punish [or more literally, “visit upon”] that nation, oracle of the
[27:8] 41 tn Heb “with/by the sword.”
[27:8] 42 tc The verb translated “destroy” (תָּמַם, tamam) is usually intransitive in the stem of the verb used here. It is found in a transitive sense elsewhere only in Ps 64:7. BDB 1070 s.v. תָּמַם 7 emends both texts. In this case they recommend תִּתִּי (titi): “until I give them into his hand.” That reading is suggested by the texts of the Syriac and Targumic translations (see BHS fn c). The Greek translation supports reading the verb “destroy” but treats it as though it were intransitive “until they are destroyed by his hand” (reading תֻּמָּם [tummam]). The MT here is accepted as the more difficult reading and support is seen in the transitive use of the verb in Ps 64:7.
[5:18] 43 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
[1:52] 45 tn Or “those of humble position”
[15:16] 46 sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
[15:16] 48 sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.
[1:15] 49 tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì46 B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA27 includes the words in brackets, indicating some doubts as to their authenticity.
