Discovery BoxPsalms 72:8-11
Context72:8 May he rule 1 from sea to sea, 2
and from the Euphrates River 3 to the ends of the earth!
72:9 Before him the coastlands 4 will bow down,
and his enemies will lick the dust. 5
72:10 The kings of Tarshish 6 and the coastlands will offer gifts;
the kings of Sheba 7 and Seba 8 will bring tribute.
72:11 All kings will bow down to him;
all nations will serve him.
Isaiah 9:6-7
Context9:6 For a child has been 9 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 10
Extraordinary Strategist, 11
Mighty God, 12
Everlasting Father, 13
Prince of Peace. 14
9:7 His dominion will be vast 15
and he will bring immeasurable prosperity. 16
He will rule on David’s throne
and over David’s kingdom, 17
establishing it 18 and strengthening it
by promoting justice and fairness, 19
from this time forward and forevermore.
The Lord’s intense devotion to his people 20 will accomplish this.
Isaiah 58:10-12
Context58:10 You must 21 actively help the hungry
and feed the oppressed. 22
Then your light will dispel the darkness, 23
and your darkness will be transformed into noonday. 24
58:11 The Lord will continually lead you;
he will feed you even in parched regions. 25
He will give you renewed strength, 26
and you will be like a well-watered garden,
like a spring that continually produces water.
58:12 Your perpetual ruins will be rebuilt; 27
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again.’ 28
Matthew 28:18
Context28:18 Then Jesus came up and said to them, 29 “All authority in heaven and on earth has been given to me.
Luke 1:32-33
Context1:32 He 30 will be great, 31 and will be called the Son of the Most High, 32 and the Lord God will give him the throne of his father 33 David. 1:33 He 34 will reign over the house of Jacob 35 forever, and his kingdom will never end.”
Revelation 11:15
Context11:15 Then 36 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, 37
and he will reign for ever and ever.”
Revelation 17:14
Context17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 38 the Lamb are the called, chosen, and faithful.”
[72:8] 1 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 2 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 3 tn Heb “the river,” a reference to the Euphrates.
[72:9] 4 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 5 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 6 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 7 sn Sheba was located in Arabia.
[72:10] 8 sn Seba was located in Africa.
[9:6] 9 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] 10 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] 11 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] 12 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] 13 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
[9:6] 14 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] 15 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] 16 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] 17 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] 18 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] 19 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 20 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.
[58:10] 21 tn Heb “if you.” See the note on “you must” in v. 9b.
[58:10] 22 tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”
[58:10] 23 tn Heb “will rise in the darkness.”
[58:10] 24 tn Heb “and your darkness [will be] like noonday.”
[58:11] 25 tn Heb “he will satisfy in parched regions your appetite.”
[58:11] 26 tn Heb “and your bones he will strengthen.”
[58:12] 27 tn Heb “and they will build from you ancient ruins.”
[58:12] 28 tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.
[28:18] 29 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.
[1:32] 31 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] 32 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.
[1:33] 34 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] 35 tn Or “over Israel.”
[11:15] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 37 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
