1 Kings 15:4

15:4 Nevertheless for David’s sake the Lord his God maintained his dynasty ¹  in Jerusalem by giving him a son ²  to succeed him ³  and by protecting Jerusalem. ⁴ 

1 Kings 15:2

15:2 He ruled for three years in Jerusalem. ⁵  His mother was Maacah, the daughter of Abishalom. ⁶ 

1 Kings 7:16

7:16 He made two bronze tops for the pillars; each was seven-and-a-half feet high. ⁷ 

1 Kings 7:29

7:29 On these frames and joints were ornamental lions, bulls, and cherubs. Under the lions and bulls were decorative wreaths. ⁸ 

1 Kings 21:17

21:17 The Lord told Elijah the Tishbite: ⁹ 

1 Kings 21:2

21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, ¹⁰  I will pay you silver for it.” ¹¹ 

1 Kings 8:19

8:19 But you will not build the temple; your very own son will build the temple for my honor.’ ¹² 

1 Kings 8:2

8:2 All the men of Israel assembled before King Solomon during the festival ¹³  in the month Ethanim ¹⁴  (the seventh month).

1 Kings 21:7

21:7 His wife Jezebel said to him, “You are the king of Israel! ¹⁵  Get up, eat some food, and have a good time. ¹⁶  I will get the vineyard of Naboth the Jezreelite for you.”

Psalms 132:17

132:17 There I will make David strong; ¹⁷ 

I have determined that my chosen king’s dynasty will continue. ¹⁸ 

Jeremiah 33:17-21

33:17 For I, the Lord, promise: “David will never lack a successor to occupy ¹⁹  the throne over the nation of Israel. ²⁰  33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” ²¹ 

33:19 The Lord spoke further to Jeremiah. ²²  33:20 “I, Lord, make the following promise: ²³  ‘I have made a covenant with the day ²⁴  and with the night that they will always come at their proper times. Only if you people ²⁵  could break that covenant 33:21 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. ²⁶ 

Amos 9:11-12

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ²⁷  of David.

I will seal its ²⁸  gaps,

repair its ²⁹  ruins,

and restore it to what it was like in days gone by. ³⁰ 

9:12 As a result they ³¹  will conquer those left in Edom ³² 

and all the nations subject to my rule.” ³³ 

The Lord, who is about to do this, is speaking!

Luke 1:69-70

1:69 For ³⁴  he has raised up ³⁵  a horn of salvation ³⁶  for us in the house of his servant David, ³⁷ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ³⁸ 

Luke 1:78-79

1:78 Because of ³⁹  our God’s tender mercy ⁴⁰ 

the dawn ⁴¹  will break ⁴²  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ⁴³ 

to guide our feet into the way ⁴⁴  of peace.”

Acts 15:16-17

15:16 ‘After this ⁴⁵  I ⁴⁶  will return,

and I will rebuild the fallen tent ⁴⁷  of David;

I will rebuild its ruins and restore ⁴⁸  it,

15:17 so that the rest of humanity ⁴⁹  may seek the Lord,

namely, ⁵⁰  all the Gentiles ⁵¹  I have called to be my own,’ ⁵²  says the Lord, ⁵³  who makes these things

[15:4]  ¹ tn Heb “gave him a lamp.”

[15:4]  ² tc The Old Greek has the plural “his sons.”

[15:4]  ³ tn Heb “by raising up his son after him.”

[15:4]  ⁴ tn Heb “and by causing Jerusalem to stand firm.”

[15:2]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁶ sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT.

[7:16]  ⁷ 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.”

[7:29]  ⁸ tn The precise meaning of these final words is uncertain. A possible literal translation would be, “wreaths, the work of descent.”

[21:17]  ⁹ tn Heb “the word of the Lord came to Elijah the Tishbite.”

[21:2]  ¹⁰ tn Heb “if it is good in your eyes.”

[21:2]  ¹¹ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[8:19]  ¹² tn Heb “your son, the one who came out of your body, he will build the temple for my name.”

[8:2]  ¹³ sn The festival. This was the Feast of Tabernacles, see Lev 23:34.

[8:2]  ¹⁴ sn The month Ethanim. This would be September-October in modern reckoning.

[21:7]  ¹⁵ tn Heb “You, now, you are exercising kingship over Israel.”

[21:7]  ¹⁶ tn Heb “so your heart [i.e., disposition] might be well.”

[132:17]  ¹⁷ 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]  ¹⁸ 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).

[33:17]  ¹⁹ tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”

[33:17]  ²⁰ sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).

[33:18]  ²¹ tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”

[33:19]  ²² tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

[33:20]  ²³ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ²⁴ tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ²⁵ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[33:21]  ²⁶ 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 Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[9:11]  ²⁷ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

[9:11]  ²⁸ tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

[9:11]  ²⁹ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

[9:11]  ³⁰ tn Heb “and I will rebuild as in days of antiquity.”

[9:12]  ³¹ sn They probably refers to the Israelites or to the Davidic rulers of the future.

[9:12]  ³² tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”

[9:12]  ³³ tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.

[1:69]  ³⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ³⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ³⁶ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ³⁷ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ³⁸ tn Grk “from the ages,” “from eternity.”

[1:78]  ³⁹ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁴⁰ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁴¹ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁴² tn Grk “shall visit us.”

[1:79]  ⁴³ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁴⁴ tn Or “the path.”

[15:16]  ⁴⁵ tn Grk “After these things.”

[15:16]  ⁴⁶ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁴⁷ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁴⁸ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ⁴⁹ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁵⁰ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁵¹ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ⁵² tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ⁵³ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.