The prophet Nathan told King David of God's promise that his descendant would build a dwelling place for God. Nathan's prophecy can be found in 2. Sam. Chapter 7. Usually Nathan's words are interpreted as a prophecy of the temple of Jerusalem built by Solomon.
Jumalan liitonarkki oli seikkaillut eri paikoissa ennen kuin Daavid toi sen Jerusalemiin. Profeetta Samuelin (n. 1000 eKr.) aikana pyhäkköteltta ja arkki olivat Siilossa. Ennen kuin Samuel voiteli Saulin (1050 - 1011) kuninkaaksi, Jumalan liitonarkkia käytettiin talismaanina sodissa. Kun israelilaiset kärsivät 4000 miehen tappion taistelussa filistealaisia vastaan, he päättivät noutaa liitonarkin Siilosta sotarintamalle. Kun arkkia tuotiin sotaleiriin, israelilaiset nostivat niin raivoisan huudon, että filistealaiset pelästyivät. Mutta filistealaiset tiivistivät rivinsä ja voittivat uudelleen, israelilaisia kaatui 50 000 sotilasta ja liitonarkku jäi filistealaisten haltuun (1. Sam. 4. luku).
The Ark of God's Covenant had adventured in various places before David brought it to Jerusalem. During the time of the Prophet Samuel the ark and the tent was in Shiloh. Before Samuel anointed Saul (1050 - 1011) the Ark of God's Covenant was used as a talisman in wars. As the Israelis suffered the loss of 4,000 men in the battle against the Philistines, they decided to take the Ark of the Covenant from Shiloh for war. When the Ark was brought into the military camp, the Israeli shouted so furiously that the Philistines were frightened. But the Philistines concentrated and won again, the Israelis lost 50.000 men and the Ark of the Covenant remained in the hands of the Philistines (1. Sam. Chapter 4).
Filistealaiset veivät liitonarkin oman jumalansa, Daagonin, temppeliin. Mutta kun Daagonin patsas makasi seuraavana aamuna pirstaleina liitonarkin edessä, ja pelko Israelin Jumalaa kohtaan levisi filistealaisten keskuudessa, he siirsivät liitonarkkia ensin paikkakunnalta toiselle ja lopulta 7 kk:n jälkeen lehmien vetämissä vaunuissa takaisin israelilaisille (1. Sam. 5. luku).
The Philistines took the Ark of the Covenant into the temple of their own god, Dagon. The next morning, when the statue of Dagon lay shattered in front of the Ark of the Covenant, and the fear of the God of Israeli spread among the Philistines, they first moved the Ark from one place to another, and after 7 months in wagons drawn by the cows back to the Israelites (1. Sam. Cahpter 1).
The Ark of God's Covenant had adventured in various places before David brought it to Jerusalem. During the time of the Prophet Samuel the ark and the tent was in Shiloh. Before Samuel anointed Saul (1050 - 1011) the Ark of God's Covenant was used as a talisman in wars. As the Israelis suffered the loss of 4,000 men in the battle against the Philistines, they decided to take the Ark of the Covenant from Shiloh for war. When the Ark was brought into the military camp, the Israeli shouted so furiously that the Philistines were frightened. But the Philistines concentrated and won again, the Israelis lost 50.000 men and the Ark of the Covenant remained in the hands of the Philistines (1. Sam. Chapter 4).
Filistealaiset veivät liitonarkin oman jumalansa, Daagonin, temppeliin. Mutta kun Daagonin patsas makasi seuraavana aamuna pirstaleina liitonarkin edessä, ja pelko Israelin Jumalaa kohtaan levisi filistealaisten keskuudessa, he siirsivät liitonarkkia ensin paikkakunnalta toiselle ja lopulta 7 kk:n jälkeen lehmien vetämissä vaunuissa takaisin israelilaisille (1. Sam. 5. luku).
The Philistines took the Ark of the Covenant into the temple of their own god, Dagon. The next morning, when the statue of Dagon lay shattered in front of the Ark of the Covenant, and the fear of the God of Israeli spread among the Philistines, they first moved the Ark from one place to another, and after 7 months in wagons drawn by the cows back to the Israelites (1. Sam. Cahpter 1).
Israelilaiset halusivat itselleen kuninkaan, niin kuin naapurikansoillakin oli. Vastentahtoisesti profeetta Samuel taipui kansan vaatimukseen ja voiteli Saulin, Kiisin pojan, Israelin ensimmäiseksi kuninkaaksi. Vaikka Raamatusta ei löydy mitään tietoa kuningas Saulin palatsista, eikä arkeologiset löydötkään todista siitä, on kuitenkin todennäköistä, että sellainen piti olla myös kuningas Saulilla.
The Israelis wanted to have a king for themselves, just as their neighbours had. Reluctantly, the prophet Samuel bowed to the people's claim and anointed Saul, the son of Kish, the first king of Israel. Although the Bible tells nothing about the palace of the King Saul, and there is no archaeological evidence of it, it is likely that the King Saul should have had one.
The Israelis wanted to have a king for themselves, just as their neighbours had. Reluctantly, the prophet Samuel bowed to the people's claim and anointed Saul, the son of Kish, the first king of Israel. Although the Bible tells nothing about the palace of the King Saul, and there is no archaeological evidence of it, it is likely that the King Saul should have had one.
Kun kuningas Saulin aika päättyi ja Daavid (1011 - 971), Iisain poika, astui hänen sijaansa, myös Saulin kuninkaallinen palatsi siirtyi Daavidille. Päästyään rauhaan kaikista vihollisistaan, Daavid nautti palatsinsa loistosta. Mutta eräs asia vaivasi hänen mieltään. Daavid kertoi siitä profeetta Naatanille:"Sinä näet, että minä asun setripuisessa palatsissa mutta Jumalan arkku asuu teltassa" (2. Sam. 7: 2).
When King Saul's time was over and David (1011 - 971), the son of Jesse, took his throne, he got also Saul's royal palace. When David was at peace with all his enemies, he enjoyed the splendor of his palace. But one thing upset him. David told the prophet Nathan:"See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains" (2. Sam. 7: 2).
When King Saul's time was over and David (1011 - 971), the son of Jesse, took his throne, he got also Saul's royal palace. When David was at peace with all his enemies, he enjoyed the splendor of his palace. But one thing upset him. David told the prophet Nathan:"See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains" (2. Sam. 7: 2).
Daavid halusi korjata näkemänsä epäkohdan ja alkoi suunnitella temppelin rakentamista Jumalan liitonarkin asuinsijaksi. Jumalan ajatukset olivat kuitenkin toisenlaiset. Daavidin kädet olivat veressä käytyjen sotien johdosta, eikä Jumala valtuuttanut häntä temppelinsä rakentajaksi.
David wanted to remedy the injustice he saw and began to plan to build a temple as the abode of God's Ark. However, God's thoughts were different. David's hands were bloody because of the wars, and God did not authorise him to build His temple.
David wanted to remedy the injustice he saw and began to plan to build a temple as the abode of God's Ark. However, God's thoughts were different. David's hands were bloody because of the wars, and God did not authorise him to build His temple.
Lukiessani 2. Sam. 7. lukua, tulee mieleen kysymys, että olisko koko temppeliä rakennettu milloinkaan Jerusalemiin, ellei Daavid olisi alkanut haaveilla sellaisesta. Olisiko aloite tullut Jumalalta? Jumala sanoi Daavidille nimittäin näin: "Olenko israelilaisten kanssa vaeltaessani koskaan sanonut yhdellekään Israelin johtajista, joiden olen käskenyt paimentaa kansaani Israelia: 'Miksi ette ole rakentaneet minulle setripuista asuntoa.'" (2. Sam. 7: 7).
While reading 2. Sam in Chapter 7, the question comes to my mind, that possibly the entire temple would never have been built in Jerusalem unless David had begun to dream about it. Would the initiative have come from God? For God said to David: "In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?" (2. Sam. 7: 7).
While reading 2. Sam in Chapter 7, the question comes to my mind, that possibly the entire temple would never have been built in Jerusalem unless David had begun to dream about it. Would the initiative have come from God? For God said to David: "In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?" (2. Sam. 7: 7).
Jumalan valtakunta ei ole loistolla pröystäilemistä! Parhaiten siitä todistaa Jeshuan syntymä (Luuk. 2: 6, 7), ja elämä (Matt. 8: 20). Ehkä Jumala taipui Daavidin haaveeseen temppelistä samalla tavalla kuin hän antoi periksi kansan haaveille omasta kuninkaasta.
The kingdom of God is not splendor! The truest testimony is the birth of Yeshua (Luke 2: 6, 7) and His life (Matthew 8: 20). Perhaps God bowed to David's dream of the temple in the same way He bowed to the people's dreams of their own king.
The kingdom of God is not splendor! The truest testimony is the birth of Yeshua (Luke 2: 6, 7) and His life (Matthew 8: 20). Perhaps God bowed to David's dream of the temple in the same way He bowed to the people's dreams of their own king.
Naatananin sanoissa näkyy paljon syvällisempi merkitys kuin maallisen temppelin rakentaminen Jerusalemiin Salomon toimesta. Naatan antoi ennustuksen Messiaasta, joka tulisi toteuttamaan Jumalan tahdon ja korjaamaan synnin ja syntiinlankeemuksen aiheuttamat seuraukset ja palauttamaan Jumalan kuvan ihmiseen ja rakentamaan näin ikuisen pyhän temppelin.
Nathan's words have a much deeper meaning than Solomon's earthly temple in Jerusalem. Nathan gave a prophecy of the Messiah who would do the will of God and repair the effects of sin and fall and restore God's image to man and thus build the everlasting holy temple.
Messias tunnetaan nimillä "Daavidin poika"(Matt. 1: 1; 9: 27; Mark. 21: 9; Joh. 7: 42) ja "vesa/virpi Iisain kannosta (Jes.11: 1). Samoin kuin nimi "Daavidin poika" on symbolikkaa, samoin on myös nimi "Israel". Jumalan tahto näet oli, että Messias maistaisi kuoleman "kaikkien edestä" (Hepr. 2: 9). Siksi kaikki Jumalan lupaukseen uskovat ovat "Aabrahamin siementä" (Room. 9: 7 - 9) eli "hengellinen Israel", sillä kirjaimellinen Israel ei tule kokonaisuutena pelastumaan (Room. 9: 27).
The Messiah is known by the name "the son of David" (Matthew 1: 1; 9: 27; Mark 21: 9; John 7: 42) and "the rod out of the stem of Jesse" (Isa. 11: 1). Just as the name "the son of David" is symbolic, so is the name "Israel". God's will was for the Messiah to taste death "for all" (Hebrew 2: 9). Therefore all those who believe in God's promise are "the seed of Abraham" (Rom. 9: 7 - 9) or "the spiritual Israel", for literal Israel will not be saved as a whole (Rom. 9: 27).
The Messiah is known by the name "the son of David" (Matthew 1: 1; 9: 27; Mark 21: 9; John 7: 42) and "the rod out of the stem of Jesse" (Isa. 11: 1). Just as the name "the son of David" is symbolic, so is the name "Israel". God's will was for the Messiah to taste death "for all" (Hebrew 2: 9). Therefore all those who believe in God's promise are "the seed of Abraham" (Rom. 9: 7 - 9) or "the spiritual Israel", for literal Israel will not be saved as a whole (Rom. 9: 27).
Naatanin sanat "Minä hankin kansalleni Israelille asuinsijan ja juurrutan sen siihen" (2. Sam. 7: 10) viittaavat Jeshuaan. Pietari puhuu samasta asiasta kehoittaessaan meitä liittymään"elävinä kivinä hengelliseksi huoneeksi" (1. Piet. 2: 5). Samoin kirjoittaa Paavalikin puhuessaan yhdestä "ruumiista", jossa on monta "jäsentä" (1. Kor. 12: 12 - 27). Tässä Jumalan suunnittelemassa hengellisessä asumuksessa Jeshua on kaiken pää (Ef. 1: 22; 4: 15; Kol. 1: 18; Hepr. 2: 8).
Nathan's words "I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own" (2. Sam. 7: 10) refer to Yeshua. Peter was speaking of the same thing when he wrote how we are as "lively stones built up a spiritual house" (1. Peter 2: 5). So did also Paul when speaking about "one body with many members" (1. Cor. 12: 12 - 27). In this God-designed spiritual abode, Yeshua is the head of everything (Eph. 1: 22; 4: 15; Kol. 1: 18; Hebrew 2: 8).
Nathan's words "I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own" (2. Sam. 7: 10) refer to Yeshua. Peter was speaking of the same thing when he wrote how we are as "lively stones built up a spiritual house" (1. Peter 2: 5). So did also Paul when speaking about "one body with many members" (1. Cor. 12: 12 - 27). In this God-designed spiritual abode, Yeshua is the head of everything (Eph. 1: 22; 4: 15; Kol. 1: 18; Hebrew 2: 8).
Naatanin profetia toteutui kirjaimellisesti Jeshuassa: "Poikasi rakentaa nimelleni temppelin, ja minä pidän hänen kuninkaallisen valtaistuimensa vahvana ikiaikoihin asti" (2. Sam. 7: 13). Salomon valtaistuin jakaantui välittömästi hänen jälkeensä; Salomon poika, Rehabeam (931 - 913) sai hallittavakseen vain kaksi sukukuntaa (= Juuda), ja Jerobeamille (931 - 910) jäivät loput 10 sukukuntaa (= Israel). Molemmat valtakunnat ovat loppuneet jo aikoja sitten; Israel 722 eKr. ja Juuda 586 eKr. Salomon rakentama temppeli hävitettiin 586 eKr. ja molemmat valtakunnat loppuivat jo ennen Jeshuan syntymää! Kumpikaan Daavid valtaistuimelle perustunut valtakunta ei edustanut Naatanin ennustamaa "ikiaikaista eli ikuista valtakuntaa". Sellainen on vain "Jumalan Pojan" valtakunta!
Nathan's prophecy was literally fulfilled in Yeshua:"He shall build an house for my name, and I will stablish the throne of his kingdom for ever" (2. Sa. 7: 13). Solomon's throne was immediately divided after him; Rehoboam (931 - 913), Solomon's son, got only two tribes to rule (Judah) and Jeroboam (931 - 910) got the rest, ten tribes (Israel). Both kingdoms are gone long ago; Israel 722 BC and Judah 586 BC. Solomon's temple was destroyed 586 BC and both kingdoms ended already before the birth of Yeshua! Neither of the kingdoms based on David's throne represented "the everlasting kingdom". That is just the kingdom of the "Son of God"!
Nathan's prophecy was literally fulfilled in Yeshua:"He shall build an house for my name, and I will stablish the throne of his kingdom for ever" (2. Sa. 7: 13). Solomon's throne was immediately divided after him; Rehoboam (931 - 913), Solomon's son, got only two tribes to rule (Judah) and Jeroboam (931 - 910) got the rest, ten tribes (Israel). Both kingdoms are gone long ago; Israel 722 BC and Judah 586 BC. Solomon's temple was destroyed 586 BC and both kingdoms ended already before the birth of Yeshua! Neither of the kingdoms based on David's throne represented "the everlasting kingdom". That is just the kingdom of the "Son of God"!
Naatanin sanat "Minä olen oleva hänelle isä, ja hän oleva minun poikani" (2. Sam. 7: 14) toteutuivat nimenomaan Isä-Jumalan ja Jeshuan suhteessa. Jeshua kutsui aina Jumalaa nimellä "ISÄ", ja Isä kutsui Jeshuaa nimellä "POIKA".
Nathan's words "I will be his father, and he shall be my son" (2. Sam. 7: 14) were precisely fulfilled in relationship between Father-God and Yeshua. Yeshua always called God "Father" and Father called Yeshua "Son".
Nathan's words "I will be his father, and he shall be my son" (2. Sam. 7: 14) were precisely fulfilled in relationship between Father-God and Yeshua. Yeshua always called God "Father" and Father called Yeshua "Son".
Ja sitten sokeri pohjalla.
2. Sam. 7. luvussa esiintyy sana אהיה (ehjee) kolme kertaa.
2. Sam. 7. luvussa esiintyy sana אהיה (ehjee) kolme kertaa.
1. Jakeessa 6 sana ehjee liittyy ajatukseen, että Jumala ei ole asunut Israelin erämaavaelluksen aikana rakennuksessa vaan teltassa/majassa.
2. Jakeessa 9 sana ehjee liittyy siihen Auttajaan, joka on ollut Daavidin kanssa kaikkialla tämän paetessa henkensä edestä kuningas Saulin vihaa, ehjee on se Apu, joka antoi Daavidin päästä rauhaan vihollisistaan ja joka teki Daavidin nimen suureksi Pojassaan Jeshuassa.
3. Jakeessa 14 sana ehjee liittyy Jumalan vakuutukseen ikuisesta Isä-Poika suhteestaan Jeshuan kanssa. Isä-Jumala "synnytti" Poikansa vapauttamalla Hänet kuoleman vallasta (Ps. 2: 7; Ap.t. 13: 33, 34 ja 1. Aik. 17: 13 ja 28: 6, joissa molemmissa on myös sana אהיה - ehjee).
And then the sugar on the bottom.
In 2. Sam. Chapter 7 the word אהיה (ehyeh) occurs three times.
1. In the verse 6 the word ehyeh relates to the idea that God did not live in a building but in a tent during the wilderness wanderings of Israel.
2. In the verse 9 the word ehyeh relates to the helping One, who has been with David when he was escaping the wrath of the King Saul, to the helping One, who made peace between David and his enemies and who made Davi's name great in his son, Yeshua.
3. In the verse 14 the word ehyeh relates to God's assurance of His eternal Father-Son relationship with Yeshua. God the Father "bore" His Son by releasing Him from the power of death (Ps. 2: 7; Acts 13: 33, 34 and 1. Chron. 17: 13 and 28: 6, which both include also the word אהיה - ehyeh).
And then the sugar on the bottom.
In 2. Sam. Chapter 7 the word אהיה (ehyeh) occurs three times.
1. In the verse 6 the word ehyeh relates to the idea that God did not live in a building but in a tent during the wilderness wanderings of Israel.
2. In the verse 9 the word ehyeh relates to the helping One, who has been with David when he was escaping the wrath of the King Saul, to the helping One, who made peace between David and his enemies and who made Davi's name great in his son, Yeshua.
3. In the verse 14 the word ehyeh relates to God's assurance of His eternal Father-Son relationship with Yeshua. God the Father "bore" His Son by releasing Him from the power of death (Ps. 2: 7; Acts 13: 33, 34 and 1. Chron. 17: 13 and 28: 6, which both include also the word אהיה - ehyeh).
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