Discovery BoxIsaiah 24:23
Context24:23 The full moon will be covered up, 1
the bright sun 2 will be darkened; 3
for the Lord who commands armies will rule 4
on Mount Zion in Jerusalem 5
in the presence of his assembly, in majestic splendor. 6
Isaiah 33:22
Context33:22 For the Lord, our ruler,
the Lord, our commander,
the Lord, our king –
he will deliver us.
Psalms 59:13
Context59:13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
Psalms 93:1
Context93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 8
Indeed, the world is established, it cannot be moved.
Psalms 96:10
Context96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
Psalms 97:1
Context97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
Psalms 99:1
Context99:1 The Lord reigns!
The nations tremble. 11
He sits enthroned above the winged angels; 12
the earth shakes. 13
Micah 4:7
Context4:7 I will transform the lame into the nucleus of a new nation, 14
and those far off 15 into a mighty nation.
The Lord will reign over them on Mount Zion,
from that day forward and forevermore.” 16
Zechariah 9:9
Context9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 17 and victorious, 18
humble and riding on a donkey 19 –
on a young donkey, the foal of a female donkey.
Matthew 25:34
Context25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.
Matthew 28:18
Context28:18 Then Jesus came up and said to them, 20 “All authority in heaven and on earth has been given to me.
Revelation 11:15
Context11:15 Then 21 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, 22
and he will reign for ever and ever.”
[24:23] 1 tn Heb “will be ashamed.”
[24:23] 2 tn Or “glow of the sun.”
[24:23] 3 tn Heb “will be ashamed” (so NCV).
[24:23] 4 tn Or “take his throne,” “become king.”
[24:23] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:23] 6 tn Heb “and before his elders [in] splendor.”
[93:1] 7 sn Psalm 93. The psalmist affirms that the
[93:1] 8 sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.
[97:1] 9 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
[99:1] 10 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
[99:1] 11 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
[99:1] 12 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
[99:1] 13 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
[4:7] 14 tn Heb “make the lame into a remnant.”
[4:7] 15 tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (hala’, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannil’ah, “the weary one[s]”) from לָאָה (la’ah).
[4:7] 16 tn Heb “from now until forever.”
[9:9] 17 tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
[9:9] 18 tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).
[9:9] 19 sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
[28:18] 20 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:15] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
