Discovery Box2 Samuel 7:11-13
Context7:11 and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief 1 from all your enemies. The Lord declares 2 to you that he himself 3 will build a dynastic house 4 for you. 7:12 When the time comes for you to die, 5 I will raise up your descendant, one of your own sons, to succeed you, 6 and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. 7
Psalms 132:11
Context132:11 The Lord made a reliable promise to David; 8
he will not go back on his word. 9
He said, 10 “I will place one of your descendants 11 on your throne.
Isaiah 9:6-7
Context9:6 For a child has been 12 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 13
Extraordinary Strategist, 14
Mighty God, 15
Everlasting Father, 16
Prince of Peace. 17
9:7 His dominion will be vast 18
and he will bring immeasurable prosperity. 19
He will rule on David’s throne
and over David’s kingdom, 20
establishing it 21 and strengthening it
by promoting justice and fairness, 22
from this time forward and forevermore.
The Lord’s intense devotion to his people 23 will accomplish this.
Isaiah 16:5
Context16:5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family. 24
He will be sure to make just decisions
and will be experienced in executing justice. 25
Jeremiah 23:5-6
Context23:5 “I, the Lord, promise 26 that a new time will certainly come 27
when I will raise up for them a righteous branch, 28 a descendant of David.
He will rule over them with wisdom and understanding 29
and will do what is just and right in the land. 30
23:6 Under his rule 31 Judah will enjoy safety 32
and Israel will live in security. 33
This is the name he will go by:
‘The Lord has provided us with justice.’ 34
Jeremiah 33:15-17
Context33:15 In those days and at that time I will raise up for them a righteous descendant 35 of David.
“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety 36 and Jerusalem 37 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 38 33:17 For I, the Lord, promise: “David will never lack a successor to occupy 39 the throne over the nation of Israel. 40
Ezekiel 17:22-24
Context17:22 “‘This is what the sovereign Lord says:
“‘I will take a sprig 41 from the lofty top of the cedar and plant it. 42
I will pluck from the top one of its tender twigs;
I myself will plant it on a high and lofty mountain.
17:23 I will plant it on a high mountain of Israel,
and it will raise branches and produce fruit and become a beautiful cedar.
Every bird will live under it;
Every winged creature will live in the shade of its branches.
17:24 All the trees of the field will know that I am the Lord.
I make the high tree low; I raise up the low tree.
I make the green tree wither, and I make the dry tree sprout.
I, the Lord, have spoken, and I will do it!’”
Ezekiel 34:23-24
Context34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. 43 He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince 44 among them; I, the Lord, have spoken!
Ezekiel 37:24-25
Context37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow 45 my regulations and carefully observe my statutes. 46 37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever.
Amos 9:11-12
Context9:11 “In that day I will rebuild the collapsing hut 47 of David.
I will seal its 48 gaps,
repair its 49 ruins,
and restore it to what it was like in days gone by. 50
9:12 As a result they 51 will conquer those left in Edom 52
and all the nations subject to my rule.” 53
The Lord, who is about to do this, is speaking!
Matthew 28:18
Context28:18 Then Jesus came up and said to them, 54 “All authority in heaven and on earth has been given to me.
John 3:35-36
Context3:35 The Father loves the Son and has placed all things under his authority. 55 3:36 The one who believes in the Son has eternal life. The one who rejects 56 the Son will not see life, but God’s wrath 57 remains 58 on him.
John 5:21-29
Context5:21 For just as the Father raises the dead and gives them life, 59 so also the Son gives life to whomever he wishes. 60 5:22 Furthermore, the Father does not judge 61 anyone, but has assigned 62 all judgment to the Son, 5:23 so that all people 63 will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.
5:24 “I tell you the solemn truth, 64 the one who hears 65 my message 66 and believes the one who sent me has eternal life and will not be condemned, 67 but has crossed over from death to life. 5:25 I tell you the solemn truth, 68 a time 69 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 70 authority to execute judgment, 71 because he is the Son of Man.
5:28 “Do not be amazed at this, because a time 72 is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 73
John 12:34
Context12:34 Then the crowd responded, 74 “We have heard from the law that the Christ 75 will remain forever. 76 How 77 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Acts 2:30
Context2:30 So then, because 78 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 79 on his throne, 80
Acts 2:36
Context2:36 Therefore let all the house of Israel know beyond a doubt 81 that God has made this Jesus whom you crucified 82 both Lord 83 and Christ.” 84
Ephesians 1:20-23
Context1:20 This power 85 he exercised 86 in Christ when he raised him 87 from the dead and seated him 88 at his right hand in the heavenly realms 89 1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God 90 put 91 all things under Christ’s 92 feet, 93 and he gave him to the church as head over all things. 94 1:23 Now the church is 95 his body, the fullness of him who fills all in all. 96
Revelation 3:7
Context3:7 “To 97 the angel of the church in Philadelphia write the following: 98
“This is the solemn pronouncement of 99 the Holy One, the True One, who holds the key of David, who opens doors 100 no one can shut, and shuts doors 101 no one can open:
[7:11] 2 tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (va’aggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.
[7:11] 4 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the
[7:12] 5 tn Heb, “when your days are full and you lie down with your ancestors.”
[7:12] 6 tn Heb “your seed after you who comes out from your insides.”
[7:13] 7 tn Heb “and I will establish the throne of his kingdom permanently.”
[132:11] 8 tn Heb “the
[132:11] 9 tn Heb “he will not turn back from it.”
[132:11] 10 tn The words “he said” are supplied in the translation to clarify that what follows are the
[132:11] 11 tn Heb “the fruit of your body.”
[9:6] 12 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] 13 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] 14 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] 15 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] 16 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] 17 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] 18 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] 19 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] 20 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] 21 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] 22 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 23 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.
[16:5] 24 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
[16:5] 25 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
[23:5] 26 tn Heb “Oracle of the
[23:5] 27 tn Heb “Behold the days are coming.”
[23:5] 28 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
[23:5] 29 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] 30 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] 31 tn Heb “In his days [= during the time he rules].”
[23:6] 32 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] 33 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] 34 tn Heb “his name will be called ‘The
[33:15] 35 tn Heb “sprig” or “shoot.”
[33:16] 36 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] 37 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 38 tn Heb “And this is what will be called to it: ‘The
[33:17] 39 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] 40 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).
[17:22] 41 sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4 although the technical terminology is not the same.
[17:22] 42 tc The LXX lacks “and plant it.”
[34:23] 43 sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).
[34:24] 44 sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).
[37:24] 45 tn Heb “walk [in].”
[37:24] 46 tn Heb “and my statutes they will guard and they will do them.”
[9:11] 47 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] 48 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] 49 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] 50 tn Heb “and I will rebuild as in days of antiquity.”
[9:12] 51 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 52 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 53 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.
[28:18] 54 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:35] 55 tn Grk “has given all things into his hand” (an idiom).
[3:36] 56 tn Or “refuses to believe,” or “disobeys.”
[3:36] 57 tn Or “anger because of evil,” or “punishment.”
[5:21] 59 tn Grk “and makes them live.”
[5:21] 60 tn Grk “the Son makes whomever he wants to live.”
[5:22] 62 tn Or “given,” or “handed over.”
[5:23] 63 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[5:24] 64 tn Grk “Truly, truly, I say to you.”
[5:24] 67 tn Grk “and does not come into judgment.”
[5:25] 68 tn Grk “Truly, truly, I say to you.”
[5:27] 71 tn Grk “authority to judge.”
[5:29] 73 tn Or “a resurrection resulting in judgment.”
[12:34] 74 tn Grk “Then the crowd answered him.”
[12:34] 75 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[12:34] 76 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
[12:34] 77 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[2:30] 78 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 79 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
[2:30] 80 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:36] 81 tn Or “know for certain.” This term is in an emphatic position in the clause.
[2:36] 82 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
[2:36] 83 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
[2:36] 84 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:20] 85 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
[1:20] 86 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
[1:20] 87 tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
[1:20] 88 tc The majority of
[1:20] 89 sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.
[1:22] 90 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:22] 92 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
[1:22] 93 sn An allusion to Ps 8:6.
[1:22] 94 tn Grk “and he gave him as head over all things to the church.”
[1:23] 95 tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.
[1:23] 96 tn Or perhaps, “who is filled entirely.”
[3:7] 97 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:7] 98 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:7] 99 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:7] 100 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.
[3:7] 101 tn See the note on the word “door” earlier in this verse.
