Psalms 45:6

45:6 Your throne, ¹  O God, is permanent. ² 

The scepter ³  of your kingdom is a scepter of justice.

Isaiah 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ⁴  the Holy One of Israel. ⁵ 

He is called “God of the entire earth.”

Jeremiah 23:5-6

23:5 “I, the Lord, promise ⁶  that a new time will certainly come ⁷ 

when I will raise up for them a righteous branch, ⁸  a descendant of David.

He will rule over them with wisdom and understanding ⁹ 

and will do what is just and right in the land. ¹⁰ 

23:6 Under his rule ¹¹  Judah will enjoy safety ¹² 

and Israel will live in security. ¹³ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ¹⁴ 

John 20:28

20:28 Thomas replied to him, ¹⁵  “My Lord and my God!” ¹⁶ 

Acts 10:36

10:36 You know ¹⁷  the message ¹⁸  he sent to the people ¹⁹  of Israel, proclaiming the good news of peace ²⁰  through ²¹  Jesus Christ ²²  (he is Lord ²³  of all) –

Romans 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Philippians 2:10-11

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Philippians 3:8

3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ²⁴  – that I may gain Christ,

[45:6]  ¹ sn The king’s throne here symbolizes his rule.

[45:6]  ² tn Or “forever and ever.”

[45:6]  ³ sn The king’s scepter symbolizes his royal authority.

[54:5]  ⁴ tn Or “redeemer.” See the note at 41:14.

[54:5]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[23:5]  ⁶ tn Heb “Oracle of the Lord.”

[23:5]  ⁷ tn Heb “Behold the days are coming.”

[23:5]  ⁸ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “In his days [= during the time he rules].”

[23:6]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “his name will be called ‘The Lord our righteousness’.”

[20:28]  ¹⁵ tn Grk “answered and said to him.”

[20:28]  ¹⁶ sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).

[10:36]  ¹⁷ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁸ tn Grk “the word.”

[10:36]  ¹⁹ tn Grk “to the sons.”

[10:36]  ²⁰ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ²¹ tn Or “by.”

[10:36]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²³ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[3:8]  ²⁴ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.