Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ¹  those who are alive may understand

that the Most High has authority over human kingdoms, ² 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 4:34-35

4:34 But at the end of the appointed time ³  I, Nebuchadnezzar, looked up ⁴  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

4:35 All the inhabitants of the earth are regarded as nothing. ⁵ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ⁶  his hand

and says to him, ‘What have you done?’

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ⁷ 

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁸  him.

His authority is eternal and will not pass away. ⁹ 

His kingdom will not be destroyed. ¹⁰ 

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ¹¹  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Psalms 66:7

66:7 He rules ¹²  by his power forever;

he watches ¹³  the nations.

Stubborn rebels should not exalt ¹⁴  themselves. (Selah)

Psalms 145:13

145:13 Your kingdom is an eternal kingdom, ¹⁵ 

and your dominion endures through all generations.

Isaiah 9:7

9:7 His dominion will be vast ¹⁶ 

and he will bring immeasurable prosperity. ¹⁷ 

He will rule on David’s throne

and over David’s kingdom, ¹⁸ 

establishing it ¹⁹  and strengthening it

by promoting justice and fairness, ²⁰ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²¹  will accomplish this.

Jeremiah 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

Luke 1:32-33

1:32 He ²²  will be great, ²³  and will be called the Son of the Most High, ²⁴  and the Lord God will give him the throne of his father ²⁵  David. 1:33 He ²⁶  will reign over the house of Jacob ²⁷  forever, and his kingdom will never end.”

Luke 1:1

Explanatory Preface

1:1 Now ²⁸  many have undertaken to compile an account ²⁹  of the things ³⁰  that have been fulfilled ³¹  among us,

Luke 1:17

1:17 And he will go as forerunner before the Lord ³²  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ³³  to make ready for the Lord a people prepared for him.”

Hebrews 1:8

1:8 but of ³⁴  the Son he says, ³⁵ 

“Your throne, O God, is forever and ever, ³⁶ 

and a righteous scepter ³⁷  is the scepter of your kingdom.

Revelation 11:15

The Seventh Trumpet

11:15 Then ³⁸  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ³⁹ 

and he will reign for ever and ever.”

[4:17]  ¹ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ² tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[4:34]  ³ tn Aram “days.”

[4:34]  ⁴ tn Aram “lifted up my eyes.”

[4:35]  ⁵ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ⁶ tn Aram “strikes against.”

[6:26]  ⁷ tn Aram “until the end.”

[7:14]  ⁸ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁹ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ¹⁰ tn Aram “is one which will not be destroyed.”

[7:27]  ¹¹ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[66:7]  ¹² tn Heb “[the] one who rules.”

[66:7]  ¹³ tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

[66:7]  ¹⁴ tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

[145:13]  ¹⁵ tn Heb “a kingdom of all ages.”

[9:7]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²¹ 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.

[1:32]  ²² tn Grk “this one.”

[1:32]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “ancestor.”

[1:33]  ²⁶ 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]  ²⁷ tn Or “over Israel.”

[1:1]  ²⁸ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ²⁹ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ³⁰ tn Or “events.”

[1:1]  ³¹ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:17]  ³² tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ³³ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:8]  ³⁴ tn Or “to.”

[1:8]  ³⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³⁶ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ³⁷ tn Grk “the righteous scepter,” but used generically.

[11:15]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”