Discovery BoxPsalms 75:2
Context“At the appointed times, 2
I judge 3 fairly.
Psalms 101:1-8
ContextA psalm of David.
101:1 I will sing about loyalty and justice!
To you, O Lord, I will sing praises!
101:2 I will walk in 5 the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace. 6
101:3 I will not even consider doing what is dishonest. 7
I hate doing evil; 8
I will have no part of it. 9
101:4 I will have nothing to do with a perverse person; 10
I will not permit 11 evil.
101:5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. 12
101:6 I will favor the honest people of the land, 13
and allow them to live with me. 14
Those who walk in the way of integrity will attend me. 15
101:7 Deceitful people will not live in my palace. 16
Liars will not be welcome in my presence. 17
101:8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.
Psalms 101:2
Context101:2 I will walk in 18 the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace. 19
Psalms 8:1
ContextFor the music director, according to the gittith style; 21 a psalm of David.
how magnificent 23 is your reputation 24 throughout the earth!
You reveal your majesty in the heavens above! 25
Psalms 8:1
ContextFor the music director, according to the gittith style; 27 a psalm of David.
how magnificent 29 is your reputation 30 throughout the earth!
You reveal your majesty in the heavens above! 31
Psalms 9:4
Context9:4 For you defended my just cause; 32
from your throne you pronounced a just decision. 33
Psalms 15:5
Context15:5 He does not charge interest when he lends his money. 34
He does not take bribes to testify against the innocent. 35
The one who lives like this 36 will never be upended.
Isaiah 11:2-4
Context11:2 The Lord’s spirit will rest on him 37 –
a spirit that gives extraordinary wisdom, 38
a spirit that provides the ability to execute plans, 39
a spirit that produces absolute loyalty to the Lord. 40
11:3 He will take delight in obeying the Lord. 41
He will not judge by mere appearances, 42
or make decisions on the basis of hearsay. 43
11:4 He will treat the poor fairly, 44
and make right decisions 45 for the downtrodden of the earth. 46
He will strike the earth with the rod of his mouth, 47
and order the wicked to be executed. 48
Acts 13:22
Context13:22 After removing him, God 49 raised up 50 David their king. He testified about him: 51 ‘I have found David 52 the son of Jesse to be a man after my heart, 53 who will accomplish everything I want him to do.’ 54
Acts 13:36
Context13:36 For David, after he had served 55 God’s purpose in his own generation, died, 56 was buried with his ancestors, 57 and experienced 58 decay,
[75:2] 1 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
[75:2] 2 tn Heb “when I take an appointed time.”
[75:2] 3 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
[101:1] 4 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
[101:2] 5 tn Heb “take notice of.”
[101:2] 6 tn Heb “I will walk about in the integrity of my heart in the midst of my house.”
[101:3] 7 tn Heb “I will not set before my eyes a thing of worthlessness.”
[101:3] 8 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew
[101:3] 9 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
[101:4] 10 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).
[101:4] 11 tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.
[101:5] 12 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
[101:6] 13 tn Heb “my eyes [are] on the faithful of the land.”
[101:6] 14 tn The Hebrew text simply reads, “in order to live with me.”
[101:6] 15 tn Heb “one who walks in the way of integrity, he will minister to me.”
[101:7] 16 tn Heb “he will not live in the midst of my house, one who does deceit.”
[101:7] 17 tn Heb “one who speaks lies will not be established before my eyes.”
[101:2] 18 tn Heb “take notice of.”
[101:2] 19 tn Heb “I will walk about in the integrity of my heart in the midst of my house.”
[8:1] 20 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 21 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 22 tn The plural form of the title emphasizes the
[8:1] 23 tn Or “awesome”; or “majestic.”
[8:1] 24 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 25 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[8:1] 26 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 27 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 28 tn The plural form of the title emphasizes the
[8:1] 29 tn Or “awesome”; or “majestic.”
[8:1] 30 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 31 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[9:4] 32 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 33 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
[15:5] 34 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
[15:5] 35 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
[15:5] 36 tn Heb “does these things.”
[11:2] 37 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
[11:2] 38 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
[11:2] 39 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
[11:2] 40 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
[11:3] 41 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
[11:3] 42 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
[11:3] 43 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 44 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 45 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 46 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
[11:4] 47 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
[11:4] 48 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
[13:22] 49 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 50 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
[13:22] 51 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
[13:22] 52 sn A quotation from Ps 89:20.
[13:22] 53 sn A quotation from 1 Sam 13:14.
[13:22] 54 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:36] 55 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 56 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[13:36] 57 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 58 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
