Discovery Box1 Kings 11:13
Context11:13 But I will not tear away the entire kingdom; I will leave 1 your son one tribe for my servant David’s sake and for the sake of my chosen city Jerusalem.”
1 Kings 11:34
Context11:34 I will not take the whole kingdom from his hand. I will allow him to be ruler for the rest of his life for the sake of my chosen servant David who kept my commandments and rules.
1 Kings 11:36
Context11:36 I will leave 2 his son one tribe so my servant David’s dynasty may continue to serve me 3 in Jerusalem, the city I have chosen as my home. 4
1 Kings 11:39
Context11:39 I will humiliate David’s descendants because of this, 5 but not forever.” 6
1 Kings 11:2
Context11:2 They came from nations about which the Lord had warned the Israelites, “You must not establish friendly relations with them! 7 If you do, they will surely shift your allegiance to their gods.” 8 But Solomon was irresistibly attracted to them. 9
1 Kings 7:15-16
Context7:15 He fashioned two bronze pillars; each pillar was 27 feet 10 high and 18 feet 11 in circumference. 7:16 He made two bronze tops for the pillars; each was seven-and-a-half feet high. 12
Psalms 2:1-6
Context2:1 Why 14 do the nations rebel? 15
Why 16 are the countries 17 devising 18 plots that will fail? 19
2:2 The kings of the earth 20 form a united front; 21
the rulers collaborate 22
against the Lord and his anointed king. 23
2:3 They say, 24 “Let’s tear off the shackles they’ve put on us! 25
Let’s free ourselves from 26 their ropes!”
2:4 The one enthroned 27 in heaven laughs in disgust; 28
the Lord taunts 29 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 30 saying, 31
2:6 “I myself 32 have installed 33 my king
on Zion, my holy hill.”
Psalms 76:10
Context76:10 Certainly 34 your angry judgment upon men will bring you praise; 35
you reveal your anger in full measure. 36
Psalms 89:29-37
Context89:29 I will give him an eternal dynasty, 37
and make his throne as enduring as the skies above. 38
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 39 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 40
their sin by inflicting them with bruises. 41
89:33 But I will not remove 42 my loyal love from him,
nor be unfaithful to my promise. 43
89:34 I will not break 44 my covenant
or go back on what I promised. 45
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 46 David.
89:36 His dynasty will last forever. 47
His throne will endure before me, like the sun, 48
89:37 it will remain stable, like the moon, 49
his throne will endure like the skies.” 50 (Selah)
Psalms 132:17
Context132:17 There I will make David strong; 51
I have determined that my chosen king’s dynasty will continue. 52
Isaiah 7:2
Context7:2 It was reported to the family 53 of David, “Syria has allied with 54 Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. 55
Isaiah 7:6-7
Context7:6 They say, “Let’s attack Judah, terrorize it, and conquer it. 56 Then we’ll set up the son of Tabeel as its king.” 57 7:7 For this reason the sovereign master, 58 the Lord, says:
“It will not take place;
it will not happen.
Isaiah 9:6-7
Context9:6 For a child has been 59 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 60
Extraordinary Strategist, 61
Mighty God, 62
Everlasting Father, 63
Prince of Peace. 64
9:7 His dominion will be vast 65
and he will bring immeasurable prosperity. 66
He will rule on David’s throne
and over David’s kingdom, 67
establishing it 68 and strengthening it
by promoting justice and fairness, 69
from this time forward and forevermore.
The Lord’s intense devotion to his people 70 will accomplish this.
Jeremiah 23:5-6
Context23:5 “I, the Lord, promise 71 that a new time will certainly come 72
when I will raise up for them a righteous branch, 73 a descendant of David.
He will rule over them with wisdom and understanding 74
and will do what is just and right in the land. 75
23:6 Under his rule 76 Judah will enjoy safety 77
and Israel will live in security. 78
This is the name he will go by:
‘The Lord has provided us with justice.’ 79
Jeremiah 33:15-16
Context33:15 In those days and at that time I will raise up for them a righteous descendant 80 of David.
“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety 81 and Jerusalem 82 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 83
Jeremiah 33:21
Context33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. 84
Luke 19:14
Context19:14 But his citizens 85 hated 86 him and sent a delegation after him, saying, ‘We do not want this man 87 to be king 88 over us!’
Luke 19:27
Context19:27 But as for these enemies of mine who did not want me to be their king, 89 bring them here and slaughter 90 them 91 in front of me!’”
[11:36] 3 tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem.” The metaphorical “lamp” symbolizes the Davidic dynasty. Because this imagery is unfamiliar to the modern reader, the translation “so my servant David’s dynasty may continue to serve me” has been used.
[11:36] 4 tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem, the city which I have chosen for myself to put my name there.”
[11:39] 5 sn Because of this. Reference is made to the idolatry mentioned earlier.
[11:39] 6 tn Heb “but not all the days.”
[11:2] 7 tn Heb “you must not go into them, and they must not go into you.”
[11:2] 8 tn Heb “Surely they will bend your heart after their gods.” The words “if you do” are supplied in the translation for clarification.
[11:2] 9 tn Heb “Solomon clung to them for love.” The pronominal suffix, translated “them,” is masculine here, even though it appears the foreign women are in view. Perhaps this is due to attraction to the masculine forms used of the nations earlier in the verse.
[7:15] 10 tn Heb “eighteen cubits.”
[7:15] 11 tn Heb “twelve cubits.”
[7:16] 12 tn Heb “two capitals he made to place on the tops of the pillars, cast in bronze; five cubits was the height of the first capital, and five cubits was the height of the second capital.”
[2:1] 13 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 14 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 15 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 16 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 17 tn Or “peoples” (so many English versions).
[2:1] 18 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 19 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 20 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 21 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 22 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 23 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 24 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 25 tn Heb “their (i.e., the
[2:3] 26 tn Heb “throw off from us.”
[2:4] 27 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 28 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 29 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 30 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 31 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 32 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 33 tn Or perhaps “consecrated.”
[76:10] 35 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
[76:10] 36 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
[89:29] 37 tn Heb “and I will set in place forever his offspring.”
[89:29] 38 tn Heb “and his throne like the days of the heavens.”
[89:32] 40 tn Heb “I will punish with a club their rebellion.”
[89:32] 41 tn Heb “with blows their sin.”
[89:33] 42 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 43 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 45 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 47 tn Heb “his offspring forever will be.”
[89:36] 48 tn Heb “and his throne like the sun before me.”
[89:37] 49 tn Heb “like the moon it will be established forever.”
[89:37] 50 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
[132:17] 51 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 52 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[7:2] 53 tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.
[7:2] 54 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”
[7:2] 55 tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.
[7:6] 56 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”
[7:6] 57 tn Heb “and we will make the son of Tabeel king in its midst.”
[7:7] 58 tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).
[9:6] 59 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 60 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 61 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 62 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 63 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 64 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[9:7] 65 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 66 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 67 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 68 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 69 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 70 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[23:5] 71 tn Heb “Oracle of the
[23:5] 72 tn Heb “Behold the days are coming.”
[23:5] 73 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
[23:5] 74 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
[23:5] 75 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).
[23:6] 76 tn Heb “In his days [= during the time he rules].”
[23:6] 77 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
[23:6] 78 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
[23:6] 79 tn Heb “his name will be called ‘The
[33:15] 80 tn Heb “sprig” or “shoot.”
[33:16] 81 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
[33:16] 82 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 83 tn Heb “And this is what will be called to it: ‘The
[33:21] 84 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the
[19:14] 85 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 86 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 87 tn Grk “this one” (somewhat derogatory in this context).
[19:27] 89 tn Grk “to rule over them.”
[19:27] 90 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 91 sn Slaughter them. To reject the king is to face certain judgment from him.
