Psalms 89:19-20

89:19 Then you ¹  spoke through a vision to your faithful followers ²  and said:

“I have energized a warrior; ³ 

I have raised up a young man ⁴  from the people.

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ⁵ 

Psalms 89:1

Psalm 89 ⁶ 

A well-written song ⁷  by Ethan the Ezrachite.

89:1 I will sing continually ⁸  about the Lord’s faithful deeds;

to future generations I will proclaim your faithfulness. ⁹ 

Psalms 16:11

16:11 You lead me in ¹⁰  the path of life; ¹¹ 

I experience absolute joy in your presence; ¹² 

you always give me sheer delight. ¹³ 

Psalms 16:1-2

Psalm 16 ¹⁴ 

A prayer ¹⁵  of David.

16:1 Protect me, O God, for I have taken shelter in you. ¹⁶ 

16:2 I say to the Lord, “You are the Lord,

my only source of well-being.” ¹⁷ 

Psalms 3:1

Psalm 3 ¹⁸ 

A psalm of David, written when he fled from his son Absalom. ¹⁹ 

3:1 Lord, how ²⁰  numerous are my enemies!

Many attack me. ²¹ 

Psalms 6:1

Psalm 6 ²² 

For the music director, to be accompanied by stringed instruments, according to the sheminith style; ²³  a psalm of David.

6:1 Lord, do not rebuke me in your anger!

Do not discipline me in your raging fury! ²⁴ 

Acts 13:22

13:22 After removing him, God ²⁵  raised up ²⁶  David their king. He testified about him: ²⁷  ‘I have found David ²⁸  the son of Jesse to be a man after my heart, ²⁹  who will accomplish everything I want him to do.’ ³⁰ 

[89:19]  ¹ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ² tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ³ tn Heb “I have placed help upon a warrior.”

[89:19]  ⁴ tn Or perhaps “a chosen one.”

[89:20]  ⁵ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:1]  ⁶ sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.

[89:1]  ⁷ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.

[89:1]  ⁸ tn Or “forever.”

[89:1]  ⁹ tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”

[16:11]  ¹⁰ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ¹¹ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ¹² tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ¹³ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[16:1]  ¹⁴ 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]  ¹⁵ tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[16:1]  ¹⁶ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).

[16:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

[3:1]  ²¹ tn Heb “many rise up against me.”

[6:1]  ²² 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]  ²³ 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]  ²⁴ 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).

[13:22]  ²⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ²⁶ 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]  ²⁷ 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]  ²⁸ sn A quotation from Ps 89:20.

[13:22]  ²⁹ sn A quotation from 1 Sam 13:14.

[13:22]  ³⁰ tn Or “who will perform all my will,” “who will carry out all my wishes.”