Discovery Box2 Samuel 7:11-16
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 7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 7:16 Your house and your kingdom will stand before me 8 permanently; your dynasty 9 will be permanent.’”
2 Samuel 7:1
Context7:1 The king settled into his palace, 10 for the Lord gave him relief 11 from all his enemies on all sides. 12
2 Samuel 12:16
Context12:16 Then David prayed to 13 God for the child and fasted. 14 He would even 15 go and spend the night lying on the ground.
Psalms 89:35-49
Context89:35 Once and for all I have vowed by my own holiness,
I will never deceive 16 David.
89:36 His dynasty will last forever. 17
His throne will endure before me, like the sun, 18
89:37 it will remain stable, like the moon, 19
his throne will endure like the skies.” 20 (Selah)
89:38 But you have spurned 21 and rejected him;
you are angry with your chosen king. 22
89:39 You have repudiated 23 your covenant with your servant; 24
you have thrown his crown to the ground. 25
89:40 You have broken down all his 26 walls;
you have made his strongholds a heap of ruins.
89:41 All who pass by 27 have robbed him;
he has become an object of disdain to his neighbors.
89:42 You have allowed his adversaries to be victorious, 28
and all his enemies to rejoice.
89:43 You turn back 29 his sword from the adversary, 30
and have not sustained him in battle. 31
89:44 You have brought to an end his splendor, 32
and have knocked 33 his throne to the ground.
89:45 You have cut short his youth, 34
and have covered him with shame. (Selah)
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 35
Will your anger continue to burn like fire?
89:47 Take note of my brief lifespan! 36
Why do you make all people so mortal? 37
89:48 No man can live on without experiencing death,
or deliver his life from the power of Sheol. 38 (Selah)
89:49 Where are your earlier faithful deeds, 39 O Lord, 40
the ones performed in accordance with your reliable oath to David? 41
Isaiah 9:6-7
Context9:6 For a child has been 42 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 43
Extraordinary Strategist, 44
Mighty God, 45
Everlasting Father, 46
Prince of Peace. 47
9:7 His dominion will be vast 48
and he will bring immeasurable prosperity. 49
He will rule on David’s throne
and over David’s kingdom, 50
establishing it 51 and strengthening it
by promoting justice and fairness, 52
from this time forward and forevermore.
The Lord’s intense devotion to his people 53 will accomplish this.
Jeremiah 33:24-26
Context33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, 54 ‘The Lord has rejected the two families of Israel and Judah 55 that he chose.’ So they have little regard that my people will ever again be a nation. 56 33:25 But I, the Lord, make the following promise: 57 I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, 58 I will restore them 59 and show mercy to them.”
Ezekiel 17:22-24
Context17:22 “‘This is what the sovereign Lord says:
“‘I will take a sprig 60 from the lofty top of the cedar and plant it. 61
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!’”
Zechariah 13:8
Context13:8 It will happen in all the land, says the Lord,
that two-thirds of the people 62 in it will be cut off and die,
but one-third will be left in it. 63
Matthew 1:20-25
Context1:20 When he had contemplated this, an 64 angel of the Lord 65 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 66 Jesus, 67 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 68 Emmanuel,” 69 which means 70 “God with us.” 71 1:24 When Joseph awoke from sleep he did what the angel of the Lord 72 told him. He took his wife, 1:25 but did not have marital relations 73 with her until she gave birth to a son, whom he named 74 Jesus.
Luke 1:31-33
Context1:31 Listen: 75 You will become pregnant 76 and give birth to 77 a son, and you will name him 78 Jesus. 79 1:32 He 80 will be great, 81 and will be called the Son of the Most High, 82 and the Lord God will give him the throne of his father 83 David. 1:33 He 84 will reign over the house of Jacob 85 forever, and his kingdom will never end.”
Luke 1:69-70
Context1:69 For 86 he has raised up 87 a horn of salvation 88 for us in the house of his servant David, 89
1:70 as he spoke through the mouth of his holy prophets from long ago, 90
[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.”
[7:16] 8 tc Heb “before you.” A few medieval Hebrew
[7:1] 10 tn Heb “house” (also in the following verse).
[7:1] 12 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
[12:16] 13 tn Heb “sought” or “searched for.”
[12:16] 14 tn Heb “and David fasted.”
[12:16] 15 tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.
[89:36] 17 tn Heb “his offspring forever will be.”
[89:36] 18 tn Heb “and his throne like the sun before me.”
[89:37] 19 tn Heb “like the moon it will be established forever.”
[89:37] 20 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.
[89:38] 21 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
[89:38] 22 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
[89:39] 23 tn The Hebrew verb appears only here and in Lam 2:7.
[89:39] 24 tn Heb “the covenant of your servant.”
[89:39] 25 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
[89:40] 26 tn The king here represents the land and cities over which he rules.
[89:41] 27 tn Heb “all the passersby on the road.”
[89:42] 28 tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).
[89:43] 29 tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.
[89:43] 30 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
[89:43] 31 tn Heb “and you have not caused him to stand in the battle.”
[89:44] 32 tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).
[89:44] 33 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
[89:45] 34 tn Heb “the days of his youth” (see as well Job 33:25).
[89:46] 35 tn Heb “How long, O
[89:47] 36 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
[89:47] 37 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
[89:48] 38 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”
[89:49] 39 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
[89:49] 40 tc Many medieval Hebrew
[89:49] 41 tn Heb “[which] you swore on oath to David by your faithfulness.”
[9:6] 42 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] 43 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] 44 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] 45 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] 46 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] 47 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] 48 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] 49 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] 50 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] 51 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] 52 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 53 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.
[33:24] 54 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
[33:24] 55 tn Heb “The two families which the
[33:24] 56 tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).
[33:25] 57 tn Heb “Thus says the
[33:26] 58 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
[33:26] 59 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[17:22] 60 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] 61 tc The LXX lacks “and plant it.”
[13:8] 62 tn The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).
[13:8] 63 sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God’s covenant people.
[1:20] 64 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[1:20] 65 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:21] 66 tn Grk “you will call his name.”
[1:21] 67 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 68 tn Grk “they will call his name.”
[1:23] 69 sn A quotation from Isa 7:14.
[1:23] 70 tn Grk “is translated.”
[1:23] 71 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 72 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 73 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 74 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
[1:31] 75 tn Grk “And behold.”
[1:31] 76 tn Grk “you will conceive in your womb.”
[1:31] 78 tn Grk “you will call his name.”
[1:31] 79 tn See v. 13 for a similar construction.
[1:32] 81 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] 82 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.
[1:33] 84 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] 85 tn Or “over Israel.”
[1:69] 86 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 87 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 88 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] 89 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.
