Jeremiah 33:15

33:15 In those days and at that time I will raise up for them a righteous descendant ¹  of David.

“‘He will do what is just and right in the land.

Psalms 72:1-2

Psalm 72 ² 

For ³  Solomon.

72:1 O God, grant the king the ability to make just decisions! ⁴ 

Grant the king’s son ⁵  the ability to make fair decisions! ⁶ 

72:2 Then he will judge ⁷  your people fairly,

and your oppressed ones ⁸  equitably.

Isaiah 32:1-2

Justice and Wisdom Will Prevail

32:1 Look, a king will promote fairness; ⁹ 

officials will promote justice. ¹⁰ 

32:2 Each of them ¹¹  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Isaiah 40:10-11

40:10 Look, the sovereign Lord comes as a victorious warrior; ¹² 

his military power establishes his rule. ¹³ 

Look, his reward is with him;

his prize goes before him. ¹⁴ 

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ¹⁵ 

he leads the ewes along.

Daniel 9:24

9:24 “Seventy weeks ¹⁶  have been determined

concerning your people and your holy city

to put an end to ¹⁷  rebellion,

to bring sin ¹⁸  to completion, ¹⁹ 

to atone for iniquity,

to bring in perpetual ²⁰  righteousness,

to seal up ²¹  the prophetic vision, ²² 

and to anoint a most holy place. ²³ 

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ²⁴  of David.

I will seal its ²⁵  gaps,

repair its ²⁶  ruins,

and restore it to what it was like in days gone by. ²⁷ 

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²⁸  and victorious, ²⁹ 

humble and riding on a donkey ³⁰  –

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

Revelation 19:11

The Son of God Goes to War

19:11 Then ³¹  I saw heaven opened and here came ³²  a white horse! The ³³  one riding it was called “Faithful” and “True,” and with justice ³⁴  he judges and goes to war.

[33:15]  ¹ tn Heb “sprig” or “shoot.”

[72:1]  ² sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.

[72:1]  ³ tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.

[72:1]  ⁴ tn Heb “O God, your judgments to [the] king give.”

[72:1]  ⁵ sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.

[72:1]  ⁶ tn Heb “and your justice to [the] son of [the] king.”

[72:2]  ⁷ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:2]  ⁸ sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

[32:1]  ⁹ tn Heb “will reign according to fairness.”

[32:1]  ¹⁰ tn Heb “will rule according to justice.”

[32:2]  ¹¹ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[40:10]  ¹² tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ¹³ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ¹⁴ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[40:11]  ¹⁵ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[9:24]  ¹⁶ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹⁷ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹⁸ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁹ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ²⁰ tn Or “everlasting.”

[9:24]  ²¹ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ²² tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ²³ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:11]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “and I will rebuild as in days of antiquity.”

[9:9]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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).

[19:11]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ³² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ³³ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ³⁴ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.