Isaiah 33:22

33:22 For the Lord, our ruler,

the Lord, our commander,

the Lord, our king –

he will deliver us.

Ezekiel 37:24-25

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ¹  my regulations and carefully observe my statutes. ²  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.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ³  and victorious, ⁴ 

humble and riding on a donkey ⁵  –

on a young donkey, the foal of a female donkey.

John 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ⁶  of Israel!” ⁷ 

John 12:15

12:15 “Do not be afraid, people of Zion; ⁸  look, your king is coming, seated on a donkey’s colt!” ⁹ 

John 19:19

19:19 Pilate also had a notice ¹⁰  written and fastened to the cross, ¹¹  which read: ¹²  “Jesus the Nazarene, the king of the Jews.”

Revelation 19:16

19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

[37:24]  ¹ tn Heb “walk [in].”

[37:24]  ² tn Heb “and my statutes they will guard and they will do them.”

[9:9]  ³ 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]  ⁴ 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]  ⁵ 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).

[1:49]  ⁶ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ⁷ sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[12:15]  ⁸ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ⁹ sn A quotation from Zech 9:9.

[19:19]  ¹⁰ tn Or “an inscription.”

[19:19]  ¹¹ tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  ¹² tn Grk “Now it was written.”