Dictionary Article

Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history.

The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16 (RV · LV · Read together). Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king.

David was the youngest son in Jesse’s family, part of Judah’s tribe. The family lived in Bethlehem, about six miles (10 kilometers) south of Jerusalem. His great-grandmother was Ruth, from the land of Moab (Ru 4:18-22 (RV · LV · Read together)). Genealogies in both the OT and the NT trace David’s lineage back to Judah, son of the patriarch Jacob (1 Chr 2:3-15 (RV · LV · Read together); Mt 1:3-6 (RV · LV · Read together); Lk 3:31-33 (RV · LV · Read together)).

Little is known about David’s early life. As a boy, he took care of his father’s sheep, risking his life to kill attacking bears and lions. Later, David publicly acknowledged God’s help and strength in protecting the flocks under his care (1 Sm 17:34-37 (RV · LV · Read together)).

David was an accomplished musician. He had developed his ability as a harpist so well that, when a musician was needed at the royal court of King Saul, someone immediately recommended David.

In Jesse’s family, David was regarded as unimportant. When the nationally known prophet Samuel visited Jesse’s home, all the older sons were on hand to meet him; David was tending the sheep. Samuel had been instructed by God to anoint a king from Jesse’s family, not knowing beforehand which son to anoint. Sensing divine restraint as seven brothers passed before him, he made further inquiry. When he learned that Jesse had one other son, David was immediately summoned. David was anointed by Samuel and endowed with the Spirit of the Lord (1 Sm 16:1-13 (RV · LV · Read together)). Whatever Jesse and his family understood by that anointing, it seems to have made no immediate change in David’s pattern of living. He continued to tend the sheep.

During his youth, David was willing to serve others, even though he had been anointed king. It was his willingness to take supplies to three of his older brothers in the army that gave him his opportunity for national fame.

As a young man, David was also sensitive toward God. While greeting his brothers on the battlefield, he was disturbed by the Philistine Goliath’s defiance of God’s armies. Although rebuked by his brothers, David accepted the challenge to take on Goliath. He had a reasonable confidence that God, who had helped him encounter a lion and a bear, would aid him against a champion warrior. So, with faith in God and using his ability to sling stones, David killed Goliath (1 Sm 17:12-58 (RV · LV · Read together)).

Killing Goliath made David a hero to the nation of Israel. It also brought him into close relationship with the royal family of Saul. But success and national acclaim brought on the jealousy of Saul and ultimately resulted in David’s expulsion from the land of Israel.

Saul promised his oldest daughter, Merab, to David in marriage, but then Saul went back on the promise and offered David another daughter, Michal. The dowry of trophies from dead Philistines demanded by Saul was designed to bring about David’s death at Philistine hands. But again David was victorious. Women sang praises of his exploits, intensifying Saul’s jealousy and further endangering David’s life (1 Sm 18:6-30 (RV · LV · Read together)).

In the meantime, David and Saul’s son Jonathan developed a deep friendship. When they made a covenant, Jonathan gave David his choicest military equipment (sword, bow, and belt). Although Saul tried to turn Jonathan against David, the friendship deepened. Because Saul was trying to kill him, David had to flee from the court and live as a fugitive.

After Jonathan had warned David of Saul’s continuing designs on his life, David went to Ramah to see the prophet Samuel. Together they went to Naioth, near Ramah. After sending several groups of men after David, Saul finally went with them himself. All his attempts to seize David were thwarted by the Spirit of God, who caused Saul and his men to prophesy all night in religious fervor (1 Sm 19 (RV · LV · Read together)).

Conferring again with Jonathan, David realized that Saul’s jealousy had developed into hatred. Jonathan, aware that David would be the future king of Israel, requested assurance that his descendants would receive protection under David’s rule (1 Sm 20 (RV · LV SA1 20:1–42 · LV SA1 21:1 · Read together)).

Fleeing from Saul, David stopped at Nob. By deceiving Ahimelech, who was officiating as priest there, David obtained food supplies and Goliath’s sword (kept as a trophy). An Edomite named Doeg, chief of Saul’s herdsmen, saw what happened at Nob. David continued his flight, taking refuge temporarily in Gath with King Achish (1 Sm 21 (RV · LV SA1 21:2–16 · Read together)), then finding shelter in the cave of Adullam, located 10 miles (16.1 kilometers) southwest of Bethlehem. There his relatives and about 400 fighting men joined him. He went to Mizpeh in Moab, appealing to the Moabite king for protection, especially for his parents. When the prophet Gad warned him not to stay there, David moved back to Judah to the Hereth woods (1 Sm 22:1-5 (RV · LV · Read together)).

David’s freedom of movement enraged Saul, who charged his own people with conspiracy. When Doeg reported what he had witnessed at Nob, Saul executed Ahimelech and 84 other priests, then massacred all of Nob’s inhabitants. One priest named Abiathar escaped to report Saul’s atrocities to David, who assured him of protection (1 Sm 22:6-23 (RV · LV · Read together)).

The Philistines were always ready to take advantage of any weakness in Israel. David’s reprisal after a Philistine raid on Keilah, 12 miles (19.3 kilometers) southwest of Bethlehem, gave Saul an opportunity to attack David, who escaped to the wilderness of Ziph, a desert area near Hebron. David and Jonathan met for the last time in that wilderness. Pursued by Saul’s army, David fled still farther south. He was almost encircled in uninhabited country near Maon when Saul had to march his army off to respond to a Philistine attack (1 Sm 23 (RV · LV SA1 23:1–28 · LV SA1 24:1 · Read together)).

At his next place of refuge, En-gedi, on the western shore of the Dead Sea, David was attacked by Saul with 3,000 soldiers. David had an opportunity to kill Saul but refused to harm the “Lord’s anointed” king of Israel. Learning of David’s loyalty, Saul confessed his sin in seeking David’s life (1 Sm 24 (RV · LV SA1 24:2–23 · Read together)).

During the years they roamed the wilderness in the Maon/Ziph/En-gedi area, David’s band provided protection for Nabal, a rich man living in Maon with large flocks of sheep at Carmel. In exchange for that protection, David proposed that Nabal share some of his wealth. Nabal’s scorn angered David, but Nabal’s wife, Abigail, appealed to David not to take revenge. When Abigail told Nabal of his narrow escape, he was evidently so shocked that he had a heart seizure. He died ten days later, and Abigail later became David’s wife (1 Sm 25 (RV · LV · Read together)).

Once more Saul came with an army of 3,000 men into the Ziph Desert to find David, and David again passed up an opportunity to harm the king. Finally realizing the folly of seeking David’s life, Saul abandoned pursuit (1 Sm 26 (RV · LV · Read together)).

David continued to feel unsafe in Saul’s kingdom. Returning to Gath in Philistine country, he was welcomed by King Achish. His followers were allotted the city of Ziklag, where they lived for about 16 months, attracting new recruits from Judah and the rest of Israel (1 Sm 27 (RV · LV · Read together); 1 Chr 12:19-22 (RV · LV CH1 12:20–23 · Read together)).

The Philistine army, marching up to the Megiddo Valley to fight Saul’s army, was uneasy with David’s guerrillas in their rear column, so the commanders put pressure on Achish to dismiss David. When he returned to Ziklag, David found that the city had just been raided by the Amalekites. He pursued the enemy, rescued his people and goods, and divided the spoils with those who had remained behind to guard the supplies (1 Sm 29–30 (RV SA1 29:1–11 · RV SA1 30:1–31 · LV SA1 29:1–11 · LV SA1 30:1–31 · Read together SA1 29:1–11 · Read together SA1 30:1–31)). Meanwhile, the Philistines routed the Israelites at Mt Gilboa, killing Jonathan and two of Saul’s other sons in a fierce battle. Saul, badly wounded, killed himself with his own sword (ch 31 (RV · LV · Read together)).

David ruled over Israel for about 40 years, although the accounts of his reign do not contain enough information for an exact chronology. He began his rule at Hebron and reigned over Judah’s territory for seven or eight years. With the death of Saul’s successor, Ishbosheth, David was recognized as king by all the tribes and made Jerusalem his capital. During the next decade, he unified Israel through military and economic expansion. Then came approximately 10 years of disruption in the royal family. The last years of David’s reign seem to have been devoted to plans for the Jerusalem temple, which was built in the reign of his son Solomon.

David was subjected to an unusually rugged period of training for his kingship. Serving under Saul, he gained experience in military exploits against the Philistines. Then, during his fugitive wanderings in the desert area of southern Judah, he ingratiated himself with the landholders and sheep raisers by giving them protection. Being recognized as an outlaw of Israel even enabled him to negotiate diplomatic relations with Moab and Philistia.

David was in Philistine country when news came to him that both Saul and Jonathan had been slain. In a beautiful elegy he paid tribute to his friend Jonathan as well as to King Saul (2 Sm 1 (RV · LV · Read together)).

Sure of God’s guidance, David returned to his home, where the leaders of Judah anointed him king at Hebron. He sent a message of commendation to the men of Jabesh for providing a respectable burial for King Saul, probably also bidding for their support.

Confusion probably swept through Israel when Saul was killed, because the Philistines occupied much of the land. Various leaders gathered whatever fighting men they could find, as old tribal loyalties reasserted themselves. David had most of Judah’s tribe firmly behind him.

A kind of civil war broke out between the followers of David and those of Saul, with David gaining the allegiance of more and more people. Saul’s general, Abner, eventually negotiated peace with David, who requested the restoration of Michal as his wife, indicating that he held no animosity toward Saul’s dynasty. With the consent of Saul’s son Ishbosheth, whom Abner had enthroned as king, Abner went to Hebron and pledged Israel’s support for David. But Abner was killed by Joab, one of David’s captains, in a family vendetta, and soon afterward Ishbosheth was assassinated. David publicly mourned Abner’s death and had Ishbosheth’s two murderers executed. Thus, when Saul’s dynasty ended, David was seen by the people not so much as a challenger but as a logical successor. Hence, he was recognized as king by all Israel (2 Sm 2–4 (RV SA2 2:1–32 · RV SA2 3:1–39 · RV SA2 4:1–12 · LV SA2 2:1–32 · LV SA2 3:1–39 · LV SA2 4:1–12 · Read together SA2 2:1–32 · Read together SA2 3:1–39 · Read together SA2 4:1–12)).

When the Israelites turned to David as king, the Philistines became alarmed and attacked (2 Sm 5 (RV · LV · Read together); 1 Chr 14:8-17 (RV · LV · Read together)). David was strong enough to defeat them and thus unify the people of Israel.

In search of a more central location for his capital, David turned toward the city of Jerusalem, a Jebusite stronghold. Joab responded to his challenge to conquer the city and was rewarded by being made general of David’s army. Jerusalem became known as the “city of David” (1 Chr 11:4-9 (RV · LV · Read together)).

With Jerusalem well established as the nation’s capital, David intended to build God a temple. He shared his plan with the prophet Nathan, whose immediate response was positive. That night, however, God sent a message via Nathan that David should not build the temple. David’s throne would be established eternally, the prophet said, and unlike Saul, King David would have a son to succeed him and perpetuate the kingdom; that son would build the temple (2 Sm 7 (RV · LV · Read together); 1 Chr 17 (RV · LV · Read together)).

Little is recorded about the expansion of David’s rule from the tribal area of Judah to a vast empire stretching from the Nile River of Egypt to regions of the Tigris-Euphrates valley. Nothing in secular history negates the biblical perspective that David had the most powerful kingdom in the heart of that “Fertile Crescent” about 1000 BC.

It is likely that skirmishes with the Philistines to the west were frequent until they finally became subservient to David and paid him tribute. In Saul’s day the Philistines had enjoyed a monopoly on the use of iron (1 Sm 13:19-21 (RV · LV · Read together)). The fact that David freely used iron near the end of his reign (1 Chr 22:3 (RV · LV · Read together)) hints at profound economic changes in Israel.

Although polygamy was then a Near Eastern status symbol, it was forbidden for a king of Israel (Dt 17:17 (RV · LV · Read together)). David practiced polygamy, however; some of his marriages undoubtedly had political implications (such as his marriages to Saul’s daughter Michal and to princess Maacah of Geshur). Flagrant sins of incest, murder, and rebellion in his family brought David much suffering and almost cost him the throne.

David’s sin of adultery with Bathsheba, committed at the height of his military success and territorial expansion, led him further into evil: he planned a strategy to have Bathsheba’s husband, Uriah, killed on the front line of battle. David seems to have excluded God from consideration in that segment of his personal life. Yet when the prophet Nathan confronted the king with his sins, David acknowledged his guilt. He confessed his sin and pleaded with God for forgiveness (as in Pss 32 (RV · LV · Read together) and 51 (RV · LV PSA 51:3–21 · Read together)). God forgave him, but for nearly ten years David endured the consequences of his lack of self-restraint and his failure to exercise discipline in his family. Although unsurpassed in military and diplomatic strategy, David lacked strength of character in his domestic affairs. Evil fermented in his own house; the father’s self-indulgence was soon reflected in Amnon’s crime of incest, followed by Absalom’s murder of his brother.

Having incurred his father’s disfavor, Absalom took refuge in Geshur with his mother’s people for three years. Joab, David’s general, was eventually able to reconcile David with his alienated son. Absalom, however, having taken advantage of his position in the royal family to gain a following, went to Hebron, staged a surprise rebellion, and proclaimed himself king throughout Israel. His strong following posed such a threat that David fled from Jerusalem. David, still a master strategist, gained time through a ruse to organize his forces and put down his son’s rebellion. Absalom was killed while trying to flee; his death plunged David into grief.

On his return to Jerusalem, David had to work at undoing the damage caused by Absalom’s revolt. His own tribe of Judah, for example, had supported Absalom. Another rebellion, fomented by Sheba of Benjamin’s tribe, had to be suppressed by Joab before the nation could settle down.

The military and civic organization developed by David was probably patterned after Egyptian practice. The army, rigidly controlled by officers of proven loyalty to the king, included mercenaries. The king also appointed trusted supervisors over farms, livestock, and orchards in various parts of his empire (1 Chr 27:25-31 (RV · LV · Read together)).

David took, or at least began, a census of Israel (2 Sm 24 (RV · LV · Read together); 1 Chr 21 (RV · LV · Read together)). The incompleteness of the accounts leaves unanswered such questions as the reason for God’s punishment. The king overruled Joab’s objection and insisted that the census be taken. Since David later seemed keenly aware that he had sinned in taking the census, it may be that he was motivated by pride to ascertain his exact military strength (approx. 1.5 million men). God may also have been judging the people for their support of the rebellions of Absalom and Sheba.

Through the prophet Gad, David was given a choice of punishments for his sin. He chose a three-day pestilence. As David and the elders repented, they saw an angel on the threshing floor of the Jebusite Ornan (Araunah). David offered sacrifice there and prayed for his people. Later he purchased the threshing floor, located just outside the city of Jerusalem, concluding that it should be the site for the temple to be built by his son Solomon (1 Chr 21:28–22:1 (RV CH1 21:28–30 · RV CH1 22:1 · LV CH1 21:28–30 · LV CH1 22:1 · Read together CH1 21:28–30 · Read together CH1 22:1)).

The OT book of Psalms became one of the most popular books in ancient Israel, and has remained so among countless millions of people throughout the centuries. These words of praise prepared by David were intended for use in the temple worship (2 Chr 29:30 (RV · LV · Read together)). The 73 psalms ascribed to David generally grew out of his own relationship to God and to other persons.

David’s psalms provided much of the poetry that was set to music for Israel’s worship. His organization of the priests and Levites and his provision of instruments for worship (2 Chr 7:6 (RV · LV · Read together); 8:14 (RV · LV · Read together)) set the pattern for generations to come in the religious life of Israel.

David, recognized as the greatest Israelite king, is often mentioned as a standard of comparison in the writings of the OT prophets. Isaiah (as in Is 7:2, 13 (RV ISA 7:2 · RV ISA 7:13 · LV ISA 7:2 · LV ISA 7:13 · Read together ISA 7:2 · Read together ISA 7:13); 22:22 (RV · LV · Read together)) and Jeremiah often referred to their contemporary kings as belonging to the “house” or “throne” of David. Contrasting David with some of his descendants who did not honor God, both Isaiah and Jeremiah predicted a messianic ruler who would establish justice and righteousness on the throne of David forever (Is 9:7 (RV · LV ISA 9:6 · Read together); Jer 33:15 (RV · LV · Read together)). When Isaiah described the coming ruler, he identified him as being from the lineage of Jesse, David’s father (Is 11:1-10 (RV · LV · Read together)). Predicting a period of universal peace, Isaiah saw the capital in “Zion,” identified with the city of David (2:1-4 (RV · LV · Read together)).

Ezekiel promised the restoration of David as king in an eschatological and messianic sense (Ez 37:24-25 (RV · LV · Read together)), and of “my servant David” as Israel’s shepherd (34:23 (RV · LV · Read together)). Hosea likewise identified the future ruler as King David (Hos 3:5 (RV · LV · Read together)). Amos assured the people that God would restore the “tabernacle” of David (Am 9:11 (RV · LV · Read together)) so that they could again dwell in safety. Zechariah referred five times to the “house of David” (in Zec 12–13 (RV ZEC 12:1–14 · RV ZEC 13:1–9 · LV ZEC 12:1–14 · LV ZEC 13:1–9 · Read together ZEC 12:1–14 · Read together ZEC 13:1–9), rsv), encouraging the hope of a restoration of David’s glorious dynasty. The concept of the eternal throne promised to David during his reign was delineated in the message of the prophets even while they were announcing judgments to come on the rulers and people of their time.

David is frequently mentioned by the Gospel writers, who established Jesus’ identity as the “son of David.” The covenant God made with David was that an eternal king would come from David’s family (Mt 1:1 (RV · LV · Read together); 9:27 (RV · LV · Read together); 12:23 (RV · LV · Read together); Mk 10:48 (RV · LV · Read together); 12:35 (RV · LV · Read together); Lk 18:38-39 (RV · LV · Read together); 20:41 (RV · LV · Read together)). According to Mark 11:10 (RV · LV · Read together) and John 7:42 (RV · LV · Read together), the Jews of Jesus’ day expected the Messiah (Christ) to be a descendant of David. While stating that Jesus came from the lineage of David, the Gospels also clearly teach that Jesus was the Son of God (Mt 22:41-45 (RV · LV · Read together); Mk 12:35-37 (RV · LV · Read together); Lk 20:41-44 (RV · LV · Read together)).

In the book of Acts, David is recognized as the recipient of God’s promises that were fulfilled in Jesus Christ. David is also seen as a prophet whom the Holy Spirit inspired to write the psalms (Acts 1:16 (RV · LV · Read together); 2:22-36 (RV · LV · Read together); 4:25 (RV · LV · Read together); 13:26-39 (RV · LV · Read together)).

In the book of Revelation, Jesus is designated as having the “key of David” (Rv 3:7 (RV · LV · Read together)), and as being “the Lion of the tribe of Judah, the Root of David” (5:5 (RV · LV · Read together)). Jesus is quoted as asserting that “I am the root and the offspring of David, the bright morning star” (22:16 (RV · LV · Read together)).

David, A Man of God

David, one of the most gifted and versatile individuals in the OT, is second only to Moses in Israel’s history. He was keenly conscious that God had enabled him to establish a kingdom (Ps 18 (RV · LV PSA 18:2–51 · Read together); cf. 2 Sm 22 (RV · LV · Read together)); it was in that context that he was given the messianic promise of an eternal kingdom.

From David’s own suffering, persecution, and nearness to death came prophetic psalms that portrayed the suffering and death of the Messiah (e.g., Pss 2 (RV · LV · Read together); 22 (RV · LV PSA 22:2–32 · Read together); 110 (RV · LV · Read together); 118 (RV · LV · Read together)). Even the hope of the resurrection is expressed in Psalm 16 (RV · LV · Read together), as the apostle Peter noted on the day of Pentecost (Acts 2:25-28 (RV · LV · Read together)).

PSA 2:1–12: RV PSA 2:1–12 · LV PSA 2:1–12 · Read together PSA 2:1–12

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OET-RV PSA 2:1

2 Why do nations make plans,
⇔ ≈ and people groups devise empty schemes?

OET-RV PSA 2:2

2 The kings of this world take their stand
⇔ ≈ and the rulers collaborate against Yahweh and his chosen one,

OET-RV PSA 2:3

3 saying, “Let’s break their chains off us.
⇔ ≈ Let’s throw off their ropes.”

OET-RV PSA 2:4

4 The one who sits in the heavens laughs.
⇔ ≈ The master ridicules them.

OET-RV PSA 2:5

5 Then he’ll speak to them in his anger,
⇔ ≈ and terrify them in his fury.

OET-RV PSA 2:6

6 Yahweh says, “I myself have placed my king on Tsiyon (Zion)—
⇔ the hill I’ve chosen to be my holy place.”

OET-RV PSA 2:7

7 I’ll explain Yahweh’s decree.
⇔ He told me, “You’re my son. Today I’ve become your father.

OET-RV PSA 2:8

8 Ask me and I’ll give the nations to you for your inheritance.
⇔ ≈ The whole world will be owned by you.

OET-RV PSA 2:9

9 You’ll break those nations with an iron bar.
⇔ ≈ You’ll smash them to pieces like a clay pot.”

OET-RV PSA 2:10

⇔  10 So act wisely all you kings.
⇔ ≈ Be warned all you rulers of the earth.

OET-RV PSA 2:11

11 Serve Yahweh with fear.
⇔ Be happy for his goodness but tremble because of his power.

OET-RV PSA 2:12

12 Honour the son or he might get angry
⇔ and you’ll perish on the way.
⇔ His severe anger can ignite any moment.
⇔ Everyone who goes to him to be safe will reap the benefits.

OET-LV PSA 2:1

2 To/for_what nations do _they _plot and_peoples do _they _devise emptiness.

OET-LV PSA 2:2

2 They _take _their _stand the_kings _of the_earth and_rulers they _seat _themselves together on YHWH and_on his _of_anointed.

OET-LV PSA 2:3

3 Let _us _tear _apart DOM fetters _of_their and_let _us _throw from_him/it ropes _of_their.

OET-LV PSA 2:4

4 The _one _who_sits in_heavens he _laughs my_master he _mocks (to)_them.

OET-LV PSA 2:5

5 Then he _speaks to_them in_anger _of_his and_in_fury _of_his he_terrifies _them.

OET-LV PSA 2:6

6 And_I I _have _installed king _of_my on Tsiyyōn/(Zion) the _mountain _of my _holiness _of_my.

OET-LV PSA 2:7

7 I _will _recount concerning the_decree _of YHWH he _said to_me son _of_are_my you I the_day I_have _begotten _you.

OET-LV PSA 2:8

8 Ask from_me and_I _will _make nations inheritance _of_your and_possession _of_your the_ends _of the_earth.

OET-LV PSA 2:9

9 You_will _break _them with_a _rod _of iron like_a _vessel _of a _potter you_will _smash _them.

OET-LV PSA 2:10

10 And_now Oh _kings act _prudently let _yourselves _be _instructed Oh _rulers _of the_earth.

OET-LV PSA 2:11

11 Serve DOM YHWH with_fear and_rejoice with_trembling.

OET-LV PSA 2:12

12 Kiss the_son lest he _should _be _angry and_you(pl)_will _perish way if/because it _burns like_a _little anger _of_his how _blessed are_all _of those _who_seek _refuge _of in_him/it.

PSA 110:1–7: RV PSA 110:1–7 · LV PSA 110:1–7 · Read together PSA 110:1–7

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OET-RV PSA 110:1

110 Yahweh told my master, “Sit here on my right
⇔ until I defeat your enemies.”

OET-RV PSA 110:2

2 Yahweh will expand your power as king outwards from Tsiyon (Zion)—
⇔ you’ll rule in the middle of your enemies.

OET-RV PSA 110:3

3 When you exert your strength in battle,
⇔ your people voluntarily follow in full battle dress.
⇔ From the place where the dawn is birthed, your youth will be like dew to you.

OET-RV PSA 110:4

4 Yahweh has promised, and won’t change his mind:
⇔ “You’re a priest forever following the pattern of Malki -Tsedek (Melchizedek).”

OET-RV PSA 110:5

5 My master is helping right beside you.
⇔ He’ll crush kings once he gets angry.

OET-RV PSA 110:6

6 He will judge the nations and fill them with corpses.
⇔ He will crush the heads of many countries.

OET-RV PSA 110:7

7 He will drink from the stream along the road,
⇔ therefore, he’ll be reenergised.

OET-LV PSA 110:1

110 Of_Dāvid a _song the _utterance _of YHWH to_master _of_my sit to_my _right _of_hand until I _will _make enemies _of_your a _footstool for_feet _of_your.

OET-LV PSA 110:2

2 The _staff _of your _strength _of_your YHWH he _will _stretch _out from_Tsiyyōn/(Zion) rule in_the _midst _of your(pl)_enemies _of_your.

OET-LV PSA 110:3

3 People _of_your will _be_freewill _offerings in/on_day your _strength _of_your in_majesti(es)_of holiness from_the_womb _of dawn to/for_yourself(m) the _dew _of your _youth(s)_of_your.

OET-LV PSA 110:4

4 YHWH he _has _sworn _an _oath and_not he _will _repent you are_a _priest forever_perpetuity on the _manner _of Malkī- ʦedeq.

OET-LV PSA 110:5

5 My_master is_at hand _of_your _right he _smashes in/on_day his _anger _of_his kings.

OET-LV PSA 110:6

6 He _judges among_nations it _is _full corpses he _smashes chief[s] over the_earth great.

OET-LV PSA 110:7

7 From_a _wadi on_way he _drinks therefore yes/correct/thus/so he _lifts _up a _head.

PSA 16:1–11: RV PSA 16:1–11 · LV PSA 16:1–11 · Read together PSA 16:1–11

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OET-RV PSA 16:1

16 Protect me, God,
⇔ because you are the one I trust for my safety.

OET-RV PSA 16:2

2 I tell Yahweh, “You are my master. Anything good I do means nothing without you.

OET-RV PSA 16:3

3 As for the godly people who live here, they are noble people.
⇔ I really enjoy being with them.

OET-RV PSA 16:4

4 Their troubles will increase—
⇔ those who choose to worship other gods.
⇔ I won’t pour out their drink offerings of blood
⇔ or even use my lips to name their gods.

OET-RV PSA 16:5

5 Yahweh is all I want as my inheritance and my cup.
⇔ You ensure my future security.

OET-RV PSA 16:6

6 I’ve had a nice piece of land measured out for me—
⇔ it’s definitely a good inheritance that I received.

OET-RV PSA 16:7

7 I will praise Yahweh who gives me good advice.
⇔ Even at night, my conscience teaches me what’s right.

OET-RV PSA 16:8

8 I made a decision to always keep Yahweh on my mind.
⇔ Nothing will worry me, because he’s right here beside me

OET-RV PSA 16:9

9 so I can relax and be happy,
⇔ Also I can live in safety

OET-RV PSA 16:10

10 because you won’t abandon my soul to Sheol.
⇔ You wouldn’t permit your faithful follower to see the pit.

OET-RV PSA 16:11

11 You show me the path that leads to life.
⇔ I’m always happy in your presence.
⇔ I’ll have pleasure forever when I’m with you.”

OET-LV PSA 16:1

16 A _miktam of_Dāvid protect_me Oh _god if/because I _have _taken _refuge in_you.

OET-LV PSA 16:2

2 You(f)_said to/for_YHWH my_master you good _of_my not is_on_you.

OET-LV PSA 16:3

3 To_the_holy_ones who on _the_earth they and_the _majestic_ones_of (of)_whom_all _of delight _of_my is_in_them.

OET-LV PSA 16:4

4 Sorrows _of_their another_god they _have _acquired they _will _increase not I _will _pour _out offerings _of_their _drink from_blood and_not I _will _take DOM names _of_their on lips _of_my.

OET-LV PSA 16:5

5 YHWH is_the _portion _of my _possession _of_my and_cup _of_my you are_holding lot _of_my.

OET-LV PSA 16:6

6 Boundary _lines they _have _fallen to_me in _(the)_places also an _inheritance _of it _is _beautiful on_me.

OET-LV PSA 16:7

7 I _will _bless DOM YHWH who he_has _counselled _me also nights they_have _instructed _me kidneys _of_my.

OET-LV PSA 16:8

8 I _have _placed YHWH to_before_me continually if/because he_is_of_from _my _right _hand not I _will _be _shaken.

OET-LV PSA 16:9

9 For_so/thus/hence heart _of_my it _rejoices and_ honour _of_my _it _was _glad also flesh _of_my it _will _dwell to_security.

OET-LV PSA 16:10

10 If/because not you _will _abandon life _of_my to_Shəʼōl not you _will _permit your _faithful _of_one to_see the_pit.

OET-LV PSA 16:11

11 You_will _make _known _to _me the_path _of life abundance _of gladness(es) are_with presence _of_your pleasant_things are_at_your _right _of_hand perpetuity.

ACT 2:25–28: RV ACT 2:25–28 · LV ACT 2:25–28 · Read together ACT 2:25–28

Show passage in OET

OET-RV ACT 2:25

25 As David wrote,
⇔ ‘I foresaw Yahweh always being in front of me. I refuse to be afraid because he’s there on my right.

OET-RV ACT 2:26

26 Because of that, I was happy and spoke out my praises. My whole body lives in anticipation

OET-RV ACT 2:27

27 because you’ll never abandon my soul in Haidais, nor will you allow the godly one to decay.

OET-RV ACT 2:28

28 You showed me the roads to life. You fill me with gladness because of your presence.’

OET-LV ACT 2:25

25 For/Because Dawid/(Dāvid) is _saying to him:
I _was _foreseeing the master before me through all time, because he _is on the_right of _me, in _order _that I _may_ not _be _shaken.

OET-LV ACT 2:26

26 Because _of this the heart of _me was _gladdened, and the tongue of _me exulted, and still also the flesh of _me will _be _nesting in hope,

OET-LV ACT 2:27

27 because you_˓will˒_ not _be _abandoning the soul of _me into Haidaʸs, nor ˓will˒_you _be _giving the devout one of _you to _see decay.

OET-LV ACT 2:28

28 You _made _known to _me the_ways of _life, you _will _be _filling me with _gladness with the presence of _you.

Awareness of a vital personal relationship with God is expressed more consistently by David than by any of the faithful men and women who preceded him. He knew that it was not legalistic observance of rules or rituals that made him acceptable to God. Offering and sacrifice could not atone for sin if one had no accompanying contrition and humility. Many of David’s prayers are as appropriate for Christians as they were for God-fearing people in the OT. David’s writings show that “knowing God” was as real in OT times as it was for the apostle Paul, even though the full revelation of God in Jesus Christ was still in the future.

Tyndale Open Bible Dictionary