1 Kings 1:17

1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’

1 Kings 1:24

1:24 Nathan said, “My master, O king, did you announce, ‘Adonijah will be king after me; he will sit on my throne’?

1 Kings 1:30

1:30 I will keep ¹  today the oath I swore to you by the Lord God of Israel: ‘Surely Solomon your son will be king after me; he will sit in my place on my throne.’”

1 Kings 1:35

1:35 Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed ²  that he will be ruler over Israel and Judah.”

1 Kings 1:48

1:48 and said ³  this: ‘The Lord God of Israel is worthy of praise because ⁴  today he has placed a successor on my throne and allowed me to see it.’” ⁵ 

1 Kings 2:12

Solomon Secures the Throne

2:12 Solomon sat on his father David’s throne, and his royal authority ⁶  was firmly solidified.

Deuteronomy 17:18

17:18 When he sits on his royal throne he must make a copy of this law ⁷  on a scroll ⁸  given to him by the Levitical priests.

Deuteronomy 17:1

17:1 You must not sacrifice to him ⁹  a bull or sheep that has a blemish or any other defect, because that is considered offensive ¹⁰  to the Lord your God.

Deuteronomy 29:23

29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ¹¹ 

Psalms 132:11-12

132:11 The Lord made a reliable promise to David; ¹² 

he will not go back on his word. ¹³ 

He said, ¹⁴  “I will place one of your descendants ¹⁵  on your throne.

132:12 If your sons keep my covenant

and the rules I teach them,

their sons will also sit on your throne forever.”

Isaiah 9:7

9:7 His dominion will be vast ¹⁶ 

and he will bring immeasurable prosperity. ¹⁷ 

He will rule on David’s throne

and over David’s kingdom, ¹⁸ 

establishing it ¹⁹  and strengthening it

by promoting justice and fairness, ²⁰ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²¹  will accomplish this.

Jeremiah 33:21

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. ²² 

Luke 1:32-33

1:32 He ²³  will be great, ²⁴  and will be called the Son of the Most High, ²⁵  and the Lord God will give him the throne of his father ²⁶  David. 1:33 He ²⁷  will reign over the house of Jacob ²⁸  forever, and his kingdom will never end.”

[1:30]  ¹ tn Or “carry out, perform.”

[1:35]  ² tn Or “commanded.”

[1:48]  ³ tn The Hebrew text reads, “and the king said.”

[1:48]  ⁴ tn Or “Blessed be the Lord God of Israel, who….” In this blessing formula אֲשֶׁר (’asher, “who; because”) introduces the reason why the one being blessed deserves the honor.

[1:48]  ⁵ tn Heb “and my eyes are seeing.”

[2:12]  ⁶ tn Or “kingship.”

[17:18]  ⁷ tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzo’t) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.

[17:18]  ⁸ tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.

[17:1]  ⁹ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ¹⁰ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[29:23]  ¹¹ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[132:11]  ¹² tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ¹³ tn Heb “he will not turn back from it.”

[132:11]  ¹⁴ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ¹⁵ tn Heb “the fruit of your body.”

[9:7]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²¹ 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.

[33:21]  ²² 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.”

[1:32]  ²³ tn Grk “this one.”

[1:32]  ²⁴ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ²⁵ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ²⁶ tn Or “ancestor.”

[1:33]  ²⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ²⁸ tn Or “over Israel.”