Discovery Box2 Samuel 7:26
Context7:26 so you may gain lasting fame, 1 as people say, 2 ‘The Lord of hosts is God over Israel!’ The dynasty 3 of your servant David will be established before you,
2 Samuel 7:1
Context7:1 The king settled into his palace, 4 for the Lord gave him relief 5 from all his enemies on all sides. 6
2 Samuel 11:13
Context11:13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house.
Psalms 89:3
Context“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
Psalms 89:20-37
Context89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 8
89:21 My hand will support him, 9
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 10 from him; 11
a violent oppressor will not be able to humiliate him. 12
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 13
and by my name he will win victories. 14
89:25 I will place his hand over the sea,
his right hand over the rivers. 15
89:26 He will call out to me,
‘You are my father, 16 my God, and the protector who delivers me.’ 17
89:27 I will appoint him to be my firstborn son, 18
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 19
89:29 I will give him an eternal dynasty, 20
and make his throne as enduring as the skies above. 21
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 22 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 23
their sin by inflicting them with bruises. 24
89:33 But I will not remove 25 my loyal love from him,
nor be unfaithful to my promise. 26
89:34 I will not break 27 my covenant
or go back on what I promised. 28
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 29 David.
89:36 His dynasty will last forever. 30
His throne will endure before me, like the sun, 31
89:37 it will remain stable, like the moon, 32
his throne will endure like the skies.” 33 (Selah)
Isaiah 9:6-7
Context9:6 For a child has been 34 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 35
Extraordinary Strategist, 36
Mighty God, 37
Everlasting Father, 38
Prince of Peace. 39
9:7 His dominion will be vast 40
and he will bring immeasurable prosperity. 41
He will rule on David’s throne
and over David’s kingdom, 42
establishing it 43 and strengthening it
by promoting justice and fairness, 44
from this time forward and forevermore.
The Lord’s intense devotion to his people 45 will accomplish this.
Isaiah 11:1-9
Context11:1 A shoot will grow out of Jesse’s 46 root stock,
a bud will sprout 47 from his roots.
11:2 The Lord’s spirit will rest on him 48 –
a spirit that gives extraordinary wisdom, 49
a spirit that provides the ability to execute plans, 50
a spirit that produces absolute loyalty to the Lord. 51
11:3 He will take delight in obeying the Lord. 52
He will not judge by mere appearances, 53
or make decisions on the basis of hearsay. 54
11:4 He will treat the poor fairly, 55
and make right decisions 56 for the downtrodden of the earth. 57
He will strike the earth with the rod of his mouth, 58
and order the wicked to be executed. 59
11:5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips. 60
11:6 A wolf will reside 61 with a lamb,
and a leopard will lie down with a young goat;
an ox and a young lion will graze together, 62
as a small child leads them along.
11:7 A cow and a bear will graze together,
their young will lie down together. 63
A lion, like an ox, will eat straw.
over the hole of a snake; 65
over the nest 66 of a serpent
an infant 67 will put his hand. 68
11:9 They will no longer injure or destroy
on my entire royal mountain. 69
For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea. 70
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 33:15-26
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 33:17 For I, the Lord, promise: “David will never lack a successor to occupy 84 the throne over the nation of Israel. 85 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.”’” 86
33:19 The Lord spoke further to Jeremiah. 87 33:20 “I, Lord, make the following promise: 88 ‘I have made a covenant with the day 89 and with the night that they will always come at their proper times. Only if you people 90 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. 91 33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” 92
33:23 The Lord spoke still further to Jeremiah. 93 33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, 94 ‘The Lord has rejected the two families of Israel and Judah 95 that he chose.’ So they have little regard that my people will ever again be a nation. 96 33:25 But I, the Lord, make the following promise: 97 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, 98 I will restore them 99 and show mercy to them.”
Ezekiel 34:23-24
Context34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. 100 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 101 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 102 my regulations and carefully observe my statutes. 103 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
Context9:11 “In that day I will rebuild the collapsing hut 104 of David.
I will seal its 105 gaps,
repair its 106 ruins,
and restore it to what it was like in days gone by. 107
Mark 11:10
Context11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”
Romans 1:2-3
Context1:2 This gospel 108 he promised beforehand through his prophets in the holy scriptures, 1:3 concerning his Son who was a descendant 109 of David with reference to the flesh, 110
Revelation 22:16
Context22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 111
[7:26] 1 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.
[7:26] 2 tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.
[7:26] 3 tn Heb “the house.” See the note on “dynastic house” in the following verse.
[7:1] 4 tn Heb “house” (also in the following verse).
[7:1] 6 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
[89:3] 7 tn The words “the
[89:20] 8 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 9 tn Heb “with whom my hand will be firm.”
[89:22] 10 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 11 tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
[89:22] 12 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
[89:24] 13 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 14 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
[89:25] 15 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
[89:26] 16 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[89:26] 17 tn Heb “the rocky summit of my deliverance.”
[89:27] 18 sn The firstborn son typically had special status and received special privileges.
[89:28] 19 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 20 tn Heb “and I will set in place forever his offspring.”
[89:29] 21 tn Heb “and his throne like the days of the heavens.”
[89:32] 23 tn Heb “I will punish with a club their rebellion.”
[89:32] 24 tn Heb “with blows their sin.”
[89:33] 25 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] 26 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 28 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 30 tn Heb “his offspring forever will be.”
[89:36] 31 tn Heb “and his throne like the sun before me.”
[89:37] 32 tn Heb “like the moon it will be established forever.”
[89:37] 33 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.
[9:6] 34 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] 35 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] 36 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] 37 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] 38 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] 39 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] 40 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] 41 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] 42 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] 43 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] 44 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 45 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.
[11:1] 46 sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).
[11:1] 47 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.
[11:2] 48 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
[11:2] 49 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
[11:2] 50 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
[11:2] 51 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
[11:3] 52 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
[11:3] 53 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
[11:3] 54 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 55 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 56 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 57 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
[11:4] 58 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
[11:4] 59 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
[11:5] 60 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.
[11:6] 61 tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.
[11:6] 62 tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsaa). The present translation assumes this change.
[11:7] 63 tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.
[11:8] 64 tn Heb “one sucking,” i.e., still being nursed by his mother.
[11:8] 65 tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”
[11:8] 66 tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).
[11:8] 67 tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).
[11:8] 68 sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.
[11:9] 69 tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).
[11:9] 70 tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.
[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
[33:17] 84 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] 85 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] 86 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] 87 tn Heb “And the word of the
[33:20] 88 tn Heb “Thus says the
[33:20] 89 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] 90 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:21] 91 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
[33:22] 92 tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.
[33:23] 93 tn Heb “And the word of the
[33:24] 94 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] 95 tn Heb “The two families which the
[33:24] 96 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] 97 tn Heb “Thus says the
[33:26] 98 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] 99 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[34:23] 100 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] 101 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] 102 tn Heb “walk [in].”
[37:24] 103 tn Heb “and my statutes they will guard and they will do them.”
[9:11] 104 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] 105 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] 106 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] 107 tn Heb “and I will rebuild as in days of antiquity.”
[1:2] 108 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
[1:3] 109 tn Grk “born of the seed” (an idiom).
[1:3] 110 tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.
[22:16] 111 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
