Jeremiah 23:5-6

23:5 “I, the Lord, promise ¹  that a new time will certainly come ² 

when I will raise up for them a righteous branch, ³  a descendant of David.

He will rule over them with wisdom and understanding ⁴ 

and will do what is just and right in the land. ⁵ 

23:6 Under his rule ⁶  Judah will enjoy safety ⁷ 

and Israel will live in security. ⁸ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ⁹ 

Jeremiah 33:15

33:15 In those days and at that time I will raise up for them a righteous descendant ¹⁰  of David.

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

Deuteronomy 18:18

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Deuteronomy 33:5

33:5 The Lord ¹¹  was king over Jeshurun, ¹² 

when the leaders of the people assembled,

the tribes of Israel together. ¹³ 

Deuteronomy 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ¹⁴  to Israel ¹⁵  from Seir.

He appeared in splendor ¹⁶  from Mount Paran,

and came forth with ten thousand holy ones. ¹⁷ 

With his right hand he gave a fiery law ¹⁸  to them.

Deuteronomy 7:13

7:13 He will love and bless you, and make you numerous. He will bless you with many children, ¹⁹  with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you.

Psalms 89:29

89:29 I will give him an eternal dynasty, ²⁰ 

and make his throne as enduring as the skies above. ²¹ 

Psalms 110:1-4

Psalm 110 ²² 

A psalm of David.

110:1 Here is the Lord’s proclamation ²³  to my lord: ²⁴ 

“Sit down at my right hand ²⁵  until I make your enemies your footstool!” ²⁶ 

110:2 The Lord ²⁷  extends ²⁸  your dominion ²⁹  from Zion.

Rule in the midst of your enemies!

110:3 Your people willingly follow you ³⁰  when you go into battle. ³¹ 

On the holy hills ³²  at sunrise ³³  the dew of your youth ³⁴  belongs to you. ³⁵ 

110:4 The Lord makes this promise on oath ³⁶  and will not revoke it: ³⁷ 

“You are an eternal priest ³⁸  after the pattern of ³⁹  Melchizedek.” ⁴⁰ 

Isaiah 9:6-7

9:6 For a child has been ⁴¹  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ⁴² 

Extraordinary Strategist, ⁴³ 

Mighty God, ⁴⁴ 

Everlasting Father, ⁴⁵ 

Prince of Peace. ⁴⁶ 

9:7 His dominion will be vast ⁴⁷ 

and he will bring immeasurable prosperity. ⁴⁸ 

He will rule on David’s throne

and over David’s kingdom, ⁴⁹ 

establishing it ⁵⁰  and strengthening it

by promoting justice and fairness, ⁵¹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁵²  will accomplish this.

Ezekiel 34:23-24

34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. ⁵³  He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince ⁵⁴  among them; I, the Lord, have spoken!

Ezekiel 37:24

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ⁵⁵  my regulations and carefully observe my statutes. ⁵⁶ 

Micah 5:2-4

A King Will Come and a Remnant Will Prosper

5:2 (5:1) As for you, Bethlehem Ephrathah, ⁵⁷ 

seemingly insignificant ⁵⁸  among the clans of Judah –

from you a king will emerge who will rule over Israel on my behalf, ⁵⁹ 

one whose origins ⁶⁰  are in the distant past. ⁶¹ 

5:3 So the Lord ⁶²  will hand the people of Israel ⁶³  over to their enemies ⁶⁴ 

until the time when the woman in labor ⁶⁵  gives birth. ⁶⁶ 

Then the rest of the king’s ⁶⁷  countrymen will return

to be reunited with the people of Israel. ⁶⁸ 

5:4 He will assume his post ⁶⁹  and shepherd the people ⁷⁰  by the Lord’s strength,

by the sovereign authority of the Lord his God. ⁷¹ 

They will live securely, ⁷²  for at that time he will be honored ⁷³ 

even in the distant regions of ⁷⁴  the earth.

Zechariah 9:9-10

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁷⁵  and victorious, ⁷⁶ 

humble and riding on a donkey ⁷⁷  –

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

9:10 I will remove ⁷⁸  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ⁷⁹  to the ends of the earth.

Matthew 2:2

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ⁸⁰  and have come to worship him.”

Matthew 21:5-11

21:5 “Tell the people of Zion, ⁸¹ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ⁸² 

21:6 So ⁸³  the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks ⁸⁴  on them, and he sat on them. 21:8 A ⁸⁵  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, ⁸⁶  “Hosanna ⁸⁷  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁸⁸  Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, ⁸⁹  saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ⁹⁰  in Galilee.”

Matthew 27:37

27:37 Above ⁹¹  his head they put the charge against him, ⁹²  which read: ⁹³  “This is Jesus, the king of the Jews.”

Mark 11:9-10

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ⁹⁴  Blessed is the one who comes in the name of the Lord! ⁹⁵  11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Luke 1:32-33

1:32 He ⁹⁶  will be great, ⁹⁷  and will be called the Son of the Most High, ⁹⁸  and the Lord God will give him the throne of his father ⁹⁹  David. 1:33 He ¹⁰⁰  will reign over the house of Jacob ¹⁰¹  forever, and his kingdom will never end.”

John 18:36-37

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ¹⁰²  handed over ¹⁰³  to the Jewish authorities. ¹⁰⁴  But as it is, ¹⁰⁵  my kingdom is not from here.” 18:37 Then Pilate said, ¹⁰⁶  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ¹⁰⁷  my voice.”

John 19:19-22

19:19 Pilate also had a notice ¹⁰⁸  written and fastened to the cross, ¹⁰⁹  which read: ¹¹⁰  “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem ¹¹¹  read this notice, ¹¹²  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ¹¹³  Latin, and Greek. 19:21 Then the chief priests of the Jews ¹¹⁴  said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 19:22 Pilate answered, “What I have written, I have written.”

Acts 2:34-36

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ¹¹⁵  at my right hand

2:35 until I make your enemies a footstool ¹¹⁶  for your feet.”’ ¹¹⁷ 

2:36 Therefore let all the house of Israel know beyond a doubt ¹¹⁸  that God has made this Jesus whom you crucified ¹¹⁹  both Lord ¹²⁰  and Christ.” ¹²¹ 

Acts 5:31

5:31 God exalted him ¹²²  to his right hand as Leader ¹²³  and Savior, to give repentance to Israel and forgiveness of sins. ¹²⁴ 

Revelation 19:16

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

[23:5]  ¹ tn Heb “Oracle of the Lord.”

[23:5]  ² tn Heb “Behold the days are coming.”

[23:5]  ³ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “In his days [= during the time he rules].”

[23:6]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “his name will be called ‘The Lord our righteousness’.”

[33:15]  ¹⁰ tn Heb “sprig” or “shoot.”

[33:5]  ¹¹ tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord.”

[33:5]  ¹² sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:5]  ¹³ sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.

[33:2]  ¹⁴ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ¹⁵ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  ¹⁶ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ¹⁷ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ¹⁸ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[7:13]  ¹⁹ tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).

[89:29]  ²⁰ tn Heb “and I will set in place forever his offspring.”

[89:29]  ²¹ tn Heb “and his throne like the days of the heavens.”

[110:1]  ²² sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ²³ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ²⁴ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ²⁵ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  ²⁶ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[110:2]  ²⁷ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ²⁸ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ²⁹ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:3]  ³⁰ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ³¹ tn Heb “in the day of your power.”

[110:3]  ³² tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ³³ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ³⁴ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ³⁵ tn Heb “to you [is].”

[110:4]  ³⁶ tn Or “swears, vows.”

[110:4]  ³⁷ tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

[110:4]  ³⁸ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

[110:4]  ³⁹ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

[110:4]  ⁴⁰ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

[9:6]  ⁴¹ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ⁴² tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ⁴³ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ⁴⁴ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ⁴⁵ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ⁴⁶ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[9:7]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁵² 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.

[34:23]  ⁵³ sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).

[34:24]  ⁵⁴ sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).

[37:24]  ⁵⁵ tn Heb “walk [in].”

[37:24]  ⁵⁶ tn Heb “and my statutes they will guard and they will do them.”

[5:2]  ⁵⁷ sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.

[5:2]  ⁵⁸ tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.

[5:2]  ⁵⁹ tn Heb “from you for me one will go out to be a ruler over Israel.”

[5:2]  ⁶⁰ tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.

[5:2]  ⁶¹ tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.

[5:3]  ⁶² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:3]  ⁶³ tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.

[5:3]  ⁶⁴ tn The words “to their enemies” are supplied in the translation for clarification.

[5:3]  ⁶⁵ sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.

[5:3]  ⁶⁶ sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.

[5:3]  ⁶⁷ tn Heb “his”; the referent (the king) has been specified in the translation for clarity.

[5:3]  ⁶⁸ tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.

[5:4]  ⁶⁹ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ⁷⁰ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ⁷¹ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ⁷² tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ⁷³ tn Heb “be great.”

[5:4]  ⁷⁴ tn Or “to the ends of.”

[9:9]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ 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).

[9:10]  ⁷⁸ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  ⁷⁹ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[2:2]  ⁸⁰ tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

[21:5]  ⁸¹ tn Grk “Tell the 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.

[21:5]  ⁸² tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[21:6]  ⁸³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

[21:7]  ⁸⁴ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[21:8]  ⁸⁵ tn Here δέ (de) has not been translated.

[21:9]  ⁸⁶ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ⁸⁷ 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]  ⁸⁸ sn A quotation from Ps 118:25-26.

[21:10]  ⁸⁹ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[21:11]  ⁹⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[27:37]  ⁹¹ tn Here καί (kai) has not been translated.

[27:37]  ⁹² sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[27:37]  ⁹³ tn Grk “was written.”

[11:9]  ⁹⁴ 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.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). 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.

[11:9]  ⁹⁵ sn A quotation from Ps 118:25-26.

[1:32]  ⁹⁶ tn Grk “this one.”

[1:32]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn Or “ancestor.”

[1:33]  ¹⁰⁰ 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]  ¹⁰¹ tn Or “over Israel.”

[18:36]  ¹⁰² tn Grk “so that I may not be.”

[18:36]  ¹⁰³ tn Or “delivered over.”

[18:36]  ¹⁰⁴ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ¹⁰⁵ tn Grk “now.”

[18:37]  ¹⁰⁶ tn Grk “said to him.”

[18:37]  ¹⁰⁷ tn Or “obeys”; Grk “hears.”

[19:19]  ¹⁰⁸ tn Or “an inscription.”

[19:19]  ¹⁰⁹ 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]  ¹¹⁰ tn Grk “Now it was written.”

[19:20]  ¹¹¹ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.

[19:20]  ¹¹² tn Or “this inscription.”

[19:20]  ¹¹³ tn Grk “in Hebrew.”

[19:21]  ¹¹⁴ tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”

[2:34]  ¹¹⁵ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ¹¹⁶ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹¹⁷ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ¹¹⁸ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ¹¹⁹ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ¹²⁰ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ¹²¹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:31]  ¹²² tn Grk “This one God exalted” (emphatic).

[5:31]  ¹²³ tn Or “Founder” (of a movement).

[5:31]  ¹²⁴ tn Or “to give repentance and forgiveness of sins to Israel.”