Revelation 5:5

5:5 Then ¹  one of the elders said ²  to me, “Stop weeping! ³  Look, the Lion of the tribe of Judah, the root of David, has conquered; ⁴  thus he can open ⁵  the scroll and its seven seals.”

Isaiah 11:1

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ⁶  root stock,

a bud will sprout ⁷  from his roots.

Zechariah 6:12

6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, ⁸  who will sprout up from his place and build the temple of the Lord.

Matthew 22:42

22:42 “What do you think about the Christ? ⁹  Whose son is he?” They said, “The son of David.” ¹⁰ 

Matthew 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?” ¹¹ 

Romans 1:3-4

1:3 concerning his Son who was a descendant ¹²  of David with reference to the flesh, ¹³  1:4 who was appointed the Son-of-God-in-power ¹⁴  according to the Holy Spirit ¹⁵  by the resurrection ¹⁶  from the dead, Jesus Christ our Lord.

Romans 9:5

9:5 To them belong the patriarchs, ¹⁷  and from them, ¹⁸  by human descent, ¹⁹  came the Christ, ²⁰  who is God over all, blessed forever! ²¹  Amen.

[5:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ² tn Grk “says” (a historical present).

[5:5]  ³ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ⁴ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ⁵ tn The infinitive has been translated as an infinitive of result here.

[11:1]  ⁶ sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).

[11:1]  ⁷ tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.

[6:12]  ⁸ tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).

[22:42]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  ¹⁰ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[22:45]  ¹¹ tn Grk “how is he his son?”

[1:3]  ¹² tn Grk “born of the seed” (an idiom).

[1:3]  ¹³ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[1:4]  ¹⁴ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ¹⁵ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ¹⁶ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[9:5]  ¹⁷ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁸ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁹ tn Grk “according to the flesh.”

[9:5]  ²⁰ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²¹ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.