2 Samuel 7:16

7:16 Your house and your kingdom will stand before me ¹  permanently; your dynasty ²  will be permanent.’”

2 Samuel 7:1

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ³  for the Lord gave him relief ⁴  from all his enemies on all sides. ⁵ 

2 Samuel 1:7

1:7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’

Psalms 89:4

89:4 ‘I will give you an eternal dynasty ⁶ 

and establish your throne throughout future generations.’” ⁷  (Selah)

Psalms 89:21

89:21 My hand will support him, ⁸ 

and my arm will strengthen him.

Psalms 89:29

89:29 I will give him an eternal dynasty, ⁹ 

and make his throne as enduring as the skies above. ¹⁰ 

Psalms 89:36-37

89:36 His dynasty will last forever. ¹¹ 

His throne will endure before me, like the sun, ¹² 

89:37 it will remain stable, like the moon, ¹³ 

his throne will endure like the skies.” ¹⁴  (Selah)

Isaiah 9:7

9:7 His dominion will be vast ¹⁵ 

and he will bring immeasurable prosperity. ¹⁶ 

He will rule on David’s throne

and over David’s kingdom, ¹⁷ 

establishing it ¹⁸  and strengthening it

by promoting justice and fairness, ¹⁹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²⁰  will accomplish this.

Isaiah 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ²¹  and make you a covenant mediator for people, ²² 

to rebuild ²³  the land ²⁴ 

and to reassign the desolate property.

Luke 1:32-33

1:32 He ²⁵  will be great, ²⁶  and will be called the Son of the Most High, ²⁷  and the Lord God will give him the throne of his father ²⁸  David. 1:33 He ²⁹  will reign over the house of Jacob ³⁰  forever, and his kingdom will never end.”

[7:16]  ¹ tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.

[7:16]  ² tn Heb “throne.”

[7:1]  ³ tn Heb “house” (also in the following verse).

[7:1]  ⁴ tn Or “rest.”

[7:1]  ⁵ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[89:4]  ⁶ tn Heb “forever I will establish your offspring.”

[89:4]  ⁷ tn Heb “and I will build to a generation and a generation your throne.”

[89:21]  ⁸ tn Heb “with whom my hand will be firm.”

[89:29]  ⁹ tn Heb “and I will set in place forever his offspring.”

[89:29]  ¹⁰ tn Heb “and his throne like the days of the heavens.”

[89:36]  ¹¹ tn Heb “his offspring forever will be.”

[89:36]  ¹² tn Heb “and his throne like the sun before me.”

[89:37]  ¹³ tn Heb “like the moon it will be established forever.”

[89:37]  ¹⁴ 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.

[9:7]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²⁰ 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.

[49:8]  ²¹ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ²² tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ²³ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ²⁴ tn The “land” probably stands by metonymy for the ruins within it.

[1:32]  ²⁵ tn Grk “this one.”

[1:32]  ²⁶ 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]  ²⁷ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ²⁸ tn Or “ancestor.”

[1:33]  ²⁹ 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]  ³⁰ tn Or “over Israel.”