Discovery Box2 Samuel 7:15-16
Context7:15 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 1 permanently; your dynasty 2 will be permanent.’”
2 Samuel 7:1
Context7:1 The king settled into his palace, 3 for the Lord gave him relief 4 from all his enemies on all sides. 5
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.
2 Samuel 11:1
Context11:1 In the spring of the year, at the time when kings 6 normally conduct wars, 7 David sent out Joab with his officers 8 and the entire Israelite army. 9 They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. 10
2 Samuel 11:1
Context11:1 In the spring of the year, at the time when kings 11 normally conduct wars, 12 David sent out Joab with his officers 13 and the entire Israelite army. 14 They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. 15
2 Samuel 17:14
Context17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided 16 to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.
Psalms 2:1-6
Context2:1 Why 18 do the nations rebel? 19
Why 20 are the countries 21 devising 22 plots that will fail? 23
2:2 The kings of the earth 24 form a united front; 25
the rulers collaborate 26
against the Lord and his anointed king. 27
2:3 They say, 28 “Let’s tear off the shackles they’ve put on us! 29
Let’s free ourselves from 30 their ropes!”
2:4 The one enthroned 31 in heaven laughs in disgust; 32
the Lord taunts 33 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 34 saying, 35
2:6 “I myself 36 have installed 37 my king
on Zion, my holy hill.”
Psalms 76:10
Context76:10 Certainly 38 your angry judgment upon men will bring you praise; 39
you reveal your anger in full measure. 40
Psalms 89:29-37
Context89:29 I will give him an eternal dynasty, 41
and make his throne as enduring as the skies above. 42
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 43 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 44
their sin by inflicting them with bruises. 45
89:33 But I will not remove 46 my loyal love from him,
nor be unfaithful to my promise. 47
89:34 I will not break 48 my covenant
or go back on what I promised. 49
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 50 David.
89:36 His dynasty will last forever. 51
His throne will endure before me, like the sun, 52
89:37 it will remain stable, like the moon, 53
his throne will endure like the skies.” 54 (Selah)
Psalms 132:17
Context132:17 There I will make David strong; 55
I have determined that my chosen king’s dynasty will continue. 56
Isaiah 9:6-7
Context9:6 For a child has been 57 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 58
Extraordinary Strategist, 59
Mighty God, 60
Everlasting Father, 61
Prince of Peace. 62
9:7 His dominion will be vast 63
and he will bring immeasurable prosperity. 64
He will rule on David’s throne
and over David’s kingdom, 65
establishing it 66 and strengthening it
by promoting justice and fairness, 67
from this time forward and forevermore.
The Lord’s intense devotion to his people 68 will accomplish this.
Isaiah 11:1
Context11:1 A shoot will grow out of Jesse’s 69 root stock,
a bud will sprout 70 from his roots.
Jeremiah 33:20-21
Context33:20 “I, Lord, make the following promise: 71 ‘I have made a covenant with the day 72 and with the night that they will always come at their proper times. Only if you people 73 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. 74
Jeremiah 33:25-26
Context33:25 But I, the Lord, make the following promise: 75 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, 76 I will restore them 77 and show mercy to them.”
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 78 my regulations and carefully observe my statutes. 79 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 80 of David.
I will seal its 81 gaps,
repair its 82 ruins,
and restore it to what it was like in days gone by. 83
Luke 1:32-33
Context1:32 He 84 will be great, 85 and will be called the Son of the Most High, 86 and the Lord God will give him the throne of his father 87 David. 1:33 He 88 will reign over the house of Jacob 89 forever, and his kingdom will never end.”
Luke 19:14
Context19:14 But his citizens 90 hated 91 him and sent a delegation after him, saying, ‘We do not want this man 92 to be king 93 over us!’
Luke 19:27
Context19:27 But as for these enemies of mine who did not want me to be their king, 94 bring them here and slaughter 95 them 96 in front of me!’”
Acts 2:30
Context2:30 So then, because 97 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 98 on his throne, 99
Acts 2:1
Context2:1 Now 100 when the day of Pentecost had come, they were all together in one place.
Colossians 1:25
Context1:25 I became a servant of the church according to the stewardship 101 from God – given to me for you – in order to complete 102 the word of God,
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!” 103
[7:16] 1 tc Heb “before you.” A few medieval Hebrew
[7:1] 3 tn Heb “house” (also in the following verse).
[7:1] 5 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
[11:1] 6 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאכִים, hammal’khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew
[11:1] 8 tn Heb “and his servants with him.”
[11:1] 10 tn The disjunctive clause contrasts David’s inactivity with the army’s activity.
[11:1] 11 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאכִים, hammal’khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew
[11:1] 13 tn Heb “and his servants with him.”
[11:1] 14 tn Heb “all Israel.”
[11:1] 15 tn The disjunctive clause contrasts David’s inactivity with the army’s activity.
[17:14] 16 tn Heb “commanded.”
[2:1] 17 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 18 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 19 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 20 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 21 tn Or “peoples” (so many English versions).
[2:1] 22 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 23 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 24 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 25 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 26 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 27 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 28 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 29 tn Heb “their (i.e., the
[2:3] 30 tn Heb “throw off from us.”
[2:4] 31 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 32 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 33 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 34 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 35 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 36 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 37 tn Or perhaps “consecrated.”
[76:10] 39 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
[76:10] 40 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
[89:29] 41 tn Heb “and I will set in place forever his offspring.”
[89:29] 42 tn Heb “and his throne like the days of the heavens.”
[89:32] 44 tn Heb “I will punish with a club their rebellion.”
[89:32] 45 tn Heb “with blows their sin.”
[89:33] 46 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] 47 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 49 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 51 tn Heb “his offspring forever will be.”
[89:36] 52 tn Heb “and his throne like the sun before me.”
[89:37] 53 tn Heb “like the moon it will be established forever.”
[89:37] 54 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.
[132:17] 55 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] 56 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).
[9:6] 57 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] 58 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] 59 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] 60 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] 61 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] 62 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] 63 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] 64 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] 65 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] 66 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] 67 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 68 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] 69 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] 70 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.
[33:20] 71 tn Heb “Thus says the
[33:20] 72 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] 73 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:21] 74 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
[33:25] 75 tn Heb “Thus says the
[33:26] 76 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] 77 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[37:24] 78 tn Heb “walk [in].”
[37:24] 79 tn Heb “and my statutes they will guard and they will do them.”
[9:11] 80 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] 81 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] 82 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] 83 tn Heb “and I will rebuild as in days of antiquity.”
[1:32] 85 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] 86 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] 88 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] 89 tn Or “over Israel.”
[19:14] 90 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 91 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 92 tn Grk “this one” (somewhat derogatory in this context).
[19:27] 94 tn Grk “to rule over them.”
[19:27] 95 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 96 sn Slaughter them. To reject the king is to face certain judgment from him.
[2:30] 97 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
[2:30] 98 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] 99 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
[2:1] 100 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:25] 101 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 102 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[22:16] 103 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.”
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