Acts 2:30

2:30 So then, because ¹  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²  on his throne, ³ 

Acts 2:2

2:2 Suddenly ⁴  a sound ⁵  like a violent wind blowing ⁶  came from heaven ⁷  and filled the entire house where they were sitting.

Acts 7:12

7:12 So when Jacob heard that there was grain ⁸  in Egypt, he sent our ancestors ⁹  there ¹⁰  the first time.

Psalms 89:35-37

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ¹¹  David.

89:36 His dynasty will last forever. ¹² 

His throne will endure before me, like the sun, ¹³ 

89:37 it will remain stable, like the moon, ¹⁴ 

his throne will endure like the skies.” ¹⁵  (Selah)

Psalms 132:11

132:11 The Lord made a reliable promise to David; ¹⁶ 

he will not go back on his word. ¹⁷ 

He said, ¹⁸  “I will place one of your descendants ¹⁹  on your throne.

Isaiah 7:13

7:13 So Isaiah replied, ²⁰  “Pay attention, ²¹  family ²²  of David. ²³  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Isaiah 11:1

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ²⁴  root stock,

a bud will sprout ²⁵  from his roots.

Isaiah 11:10

Israel is Reclaimed and Reunited

11:10 At that time ²⁶  a root from Jesse ²⁷  will stand like a signal flag for the nations. Nations will look to him for guidance, ²⁸  and his residence will be majestic.

Jeremiah 23:5-6

23:5 “I, the Lord, promise ²⁹  that a new time will certainly come ³⁰ 

when I will raise up for them a righteous branch, ³¹  a descendant of David.

He will rule over them with wisdom and understanding ³² 

and will do what is just and right in the land. ³³ 

23:6 Under his rule ³⁴  Judah will enjoy safety ³⁵ 

and Israel will live in security. ³⁶ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ³⁷ 

Jeremiah 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ³⁸  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ³⁹  and Jerusalem ⁴⁰  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ⁴¹  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ⁴²  the throne over the nation of Israel. ⁴³ 

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁴⁴  of David.

I will seal its ⁴⁵  gaps,

repair its ⁴⁶  ruins,

and restore it to what it was like in days gone by. ⁴⁷ 

Matthew 1:1

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ⁴⁸  of Jesus Christ, the son of David, the son of Abraham.

Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ⁴⁹  “Hosanna ⁵⁰  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁵¹  Hosanna in the highest!”

Matthew 22:42

22:42 “What do you think about the Christ? ⁵²  Whose son is he?” They said, “The son of David.” ⁵³ 

Luke 1:31-33

1:31 Listen: ⁵⁴  You will become pregnant ⁵⁵  and give birth to ⁵⁶  a son, and you will name him ⁵⁷  Jesus. ⁵⁸  1:32 He ⁵⁹  will be great, ⁶⁰  and will be called the Son of the Most High, ⁶¹  and the Lord God will give him the throne of his father ⁶²  David. 1:33 He ⁶³  will reign over the house of Jacob ⁶⁴  forever, and his kingdom will never end.”

Luke 1:69

1:69 For ⁶⁵  he has raised up ⁶⁶  a horn of salvation ⁶⁷  for us in the house of his servant David, ⁶⁸ 

John 7:42

7:42 Don’t the scriptures say that the Christ is a descendant ⁶⁹  of David ⁷⁰  and comes from Bethlehem, ⁷¹  the village where David lived?” ⁷² 

Romans 1:3

1:3 concerning his Son who was a descendant ⁷³  of David with reference to the flesh, ⁷⁴ 

Revelation 22:16

22:16 “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!” ⁷⁵ 

[2:30]  ¹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ² 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]  ³ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:2]  ⁴ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁵ tn Or “a noise.”

[2:2]  ⁶ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁷ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[7:12]  ⁸ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ⁹ tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹⁰ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[89:35]  ¹¹ tn Or “lie to.”

[89:36]  ¹² tn Heb “his offspring forever will be.”

[89:36]  ¹³ tn Heb “and his throne like the sun before me.”

[89:37]  ¹⁴ tn Heb “like the moon it will be established forever.”

[89:37]  ¹⁵ 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.

[132:11]  ¹⁶ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ¹⁷ tn Heb “he will not turn back from it.”

[132:11]  ¹⁸ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ¹⁹ tn Heb “the fruit of your body.”

[7:13]  ²⁰ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ²¹ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ²² tn Heb “house.” See the note at v. 2.

[7:13]  ²³ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[11:1]  ²⁴ 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]  ²⁵ 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.

[11:10]  ²⁶ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ²⁷ sn See the note at v. 1.

[11:10]  ²⁸ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[23:5]  ²⁹ tn Heb “Oracle of the Lord.”

[23:5]  ³⁰ tn Heb “Behold the days are coming.”

[23:5]  ³¹ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ³² 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]  ³³ 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]  ³⁴ tn Heb “In his days [= during the time he rules].”

[23:6]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Heb “his name will be called ‘The Lord our righteousness’.”

[33:15]  ³⁸ tn Heb “sprig” or “shoot.”

[33:16]  ³⁹ 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]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ⁴¹ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:17]  ⁴² 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]  ⁴³ 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).

[9:11]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Heb “and I will rebuild as in days of antiquity.”

[1:1]  ⁴⁸ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

[21:9]  ⁴⁹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ⁵⁰ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ⁵¹ sn A quotation from Ps 118:25-26.

[22:42]  ⁵² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  ⁵³ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[1:31]  ⁵⁴ tn Grk “And behold.”

[1:31]  ⁵⁵ tn Grk “you will conceive in your womb.”

[1:31]  ⁵⁶ tn Or “and bear.”

[1:31]  ⁵⁷ tn Grk “you will call his name.”

[1:31]  ⁵⁸ tn See v. 13 for a similar construction.

[1:32]  ⁵⁹ tn Grk “this one.”

[1:32]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Or “ancestor.”

[1:33]  ⁶³ 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]  ⁶⁴ tn Or “over Israel.”

[1:69]  ⁶⁵ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁶⁶ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁶⁷ 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]  ⁶⁸ 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.

[7:42]  ⁶⁹ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁷⁰ sn An allusion to Ps 89:4.

[7:42]  ⁷¹ sn An allusion to Mic 5:2.

[7:42]  ⁷² tn Grk “the village where David was.”

[1:3]  ⁷³ tn Grk “born of the seed” (an idiom).

[1:3]  ⁷⁴ 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]  ⁷⁵ 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.”