2 Samuel 7:12-16

7:12 When the time comes for you to die, ¹  I will raise up your descendant, one of your own sons, to succeed you, ²  and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. ³  7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 7:16 Your house and your kingdom will stand before me ⁴  permanently; your dynasty ⁵  will be permanent.’”

Mazmur 89:36-37

89:36 His dynasty will last forever. ⁶ 

His throne will endure before me, like the sun, ⁷ 

89:37 it will remain stable, like the moon, ⁸ 

his throne will endure like the skies.” ⁹  (Selah)

Yesaya 9:6-7

9:6 For a child has been ¹⁰  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ¹¹ 

Extraordinary Strategist, ¹² 

Mighty God, ¹³ 

Everlasting Father, ¹⁴ 

Prince of Peace. ¹⁵ 

9:7 His dominion will be vast ¹⁶ 

and he will bring immeasurable prosperity. ¹⁷ 

He will rule on David’s throne

and over David’s kingdom, ¹⁸ 

establishing it ¹⁹  and strengthening it

by promoting justice and fairness, ²⁰ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²¹  will accomplish this.

Yeremia 23:5-6

23:5 “I, the Lord, promise ²²  that a new time will certainly come ²³ 

when I will raise up for them a righteous branch, ²⁴  a descendant of David.

He will rule over them with wisdom and understanding ²⁵ 

and will do what is just and right in the land. ²⁶ 

23:6 Under his rule ²⁷  Judah will enjoy safety ²⁸ 

and Israel will live in security. ²⁹ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ³⁰ 

Yeremia 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ³¹  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ³²  and Jerusalem ³³  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ³⁴  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ³⁵  the throne over the nation of Israel. ³⁶ 

Yeremia 33:26

33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ³⁷  I will restore them ³⁸  and show mercy to them.”

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ³⁹  of David.

I will seal its ⁴⁰  gaps,

repair its ⁴¹  ruins,

and restore it to what it was like in days gone by. ⁴² 

Matius 1:1

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ⁴³  of Jesus Christ, the son of David, the son of Abraham.

Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ⁴⁴ ),

Matius 1:16

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ⁴⁵  Jesus was born, who is called Christ. ⁴⁶ 

Matius 1:20-23

1:20 When he had contemplated this, an ⁴⁷  angel of the Lord ⁴⁸  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him ⁴⁹  Jesus, ⁵⁰  because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him ⁵¹  Emmanuel,” ⁵²  which means ⁵³  “God with us.” ⁵⁴ 

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ⁵⁵  “Have mercy ⁵⁶  on us, Son of David!” ⁵⁷ 

Matius 12:23

12:23 All the crowds were amazed and said, “Could this one be the Son of David?”

Matius 15:22

15:22 A ⁵⁸  Canaanite woman from that area came ⁵⁹  and cried out, ⁶⁰  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 22:42-45

22:42 “What do you think about the Christ? ⁶¹  Whose son is he?” They said, “The son of David.” ⁶²  22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

22:44 ‘The Lord said to my lord, ⁶³ 

“Sit at my right hand,

until I put your enemies under your feet”’? ⁶⁴ 

22:45 If David then calls him ‘Lord,’ how can he be his son?” ⁶⁵ 

Lukas 1:31-33

1:31 Listen: ⁶⁶  You will become pregnant ⁶⁷  and give birth to ⁶⁸  a son, and you will name him ⁶⁹  Jesus. ⁷⁰  1:32 He ⁷¹  will be great, ⁷²  and will be called the Son of the Most High, ⁷³  and the Lord God will give him the throne of his father ⁷⁴  David. 1:33 He ⁷⁵  will reign over the house of Jacob ⁷⁶  forever, and his kingdom will never end.”

Lukas 1:69

1:69 For ⁷⁷  he has raised up ⁷⁸  a horn of salvation ⁷⁹  for us in the house of his servant David, ⁸⁰ 

Lukas 2:4-6

2:4 So ⁸¹  Joseph also went up from the town of Nazareth ⁸²  in Galilee to Judea, to the city ⁸³  of David called Bethlehem, ⁸⁴  because he was of the house ⁸⁵  and family line ⁸⁶  of David. 2:5 He went ⁸⁷  to be registered with Mary, who was promised in marriage to him, ⁸⁸  and who was expecting a child. 2:6 While ⁸⁹  they were there, the time came for her to deliver her child. ⁹⁰ 

Yohanes 7:42

7:42 Don’t the scriptures say that the Christ is a descendant ⁹¹  of David ⁹²  and comes from Bethlehem, ⁹³  the village where David lived?” ⁹⁴ 

Kisah Para Rasul 2:30

2:30 So then, because ⁹⁵  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁹⁶  on his throne, ⁹⁷ 

Kisah Para Rasul 13:22-23

13:22 After removing him, God ⁹⁸  raised up ⁹⁹  David their king. He testified about him: ¹⁰⁰  ‘I have found David ¹⁰¹  the son of Jesse to be a man after my heart, ¹⁰²  who will accomplish everything I want him to do.’ ¹⁰³  13:23 From the descendants ¹⁰⁴  of this man ¹⁰⁵  God brought to Israel a Savior, Jesus, just as he promised. ¹⁰⁶ 

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁰⁷  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁰⁸  for me Barnabas and Saul for the work to which I have called them.”

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹⁰⁹  because he has nothing evil to say about us.

[7:12]  ¹ tn Heb, “when your days are full and you lie down with your ancestors.”

[7:12]  ² tn Heb “your seed after you who comes out from your insides.”

[7:13]  ³ tn Heb “and I will establish the throne of his kingdom permanently.”

[7:16]  ⁴ tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.

[7:16]  ⁵ tn Heb “throne.”

[89:36]  ⁶ tn Heb “his offspring forever will be.”

[89:36]  ⁷ tn Heb “and his throne like the sun before me.”

[89:37]  ⁸ tn Heb “like the moon it will be established forever.”

[89:37]  ⁹ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[9:6]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²¹ 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.

[23:5]  ²² tn Heb “Oracle of the Lord.”

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

[23:5]  ²⁴ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6 and Zech 3:8, 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.

[23:5]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “In his days [= during the time he rules].”

[23:6]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “his name will be called ‘The Lord our righteousness’.”

[23:6]  sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

[33:15]  ³¹ tn Heb “sprig” or “shoot.”

[33:15]  sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.

[33:16]  ³² tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ³⁴ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:16]  sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them who will do what is just and right. God’s vindication of the city by its restoration after exile and his provision of this just ruler over it is the probable source for the title.

[33:17]  ³⁵ tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”

[33:17]  ³⁶ sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).

[33:26]  ³⁷ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ³⁸ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[33:26]  sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).

[9:11]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Heb “and I will rebuild as in days of antiquity.”

[1:1]  ⁴³ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

[1:6]  ⁴⁴ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[1:16]  ⁴⁵ tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  sn The pronoun whom is feminine gender in the Greek text, referring to Mary.

[1:16]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:16]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[1:20]  ⁴⁷ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[1:20]  ⁴⁸ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:21]  ⁴⁹ tn Grk “you will call his name.”

[1:21]  ⁵⁰ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:23]  ⁵¹ tn Grk “they will call his name.”

[1:23]  ⁵² sn A quotation from Isa 7:14.

[1:23]  ⁵³ tn Grk “is translated.”

[1:23]  ⁵⁴ sn An allusion to Isa 8:8, 10 (LXX).

[9:27]  ⁵⁵ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ⁵⁶ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ⁵⁷ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[15:22]  ⁵⁸ tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[15:22]  ⁵⁹ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ⁶⁰ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[22:42]  ⁶¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ⁶² 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.

[22:44]  ⁶³ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:44]  ⁶⁴ sn A quotation from Ps 110:1.

[22:45]  ⁶⁵ tn Grk “how is he his son?”

[1:31]  ⁶⁶ tn Grk “And behold.”

[1:31]  ⁶⁷ tn Grk “you will conceive in your womb.”

[1:31]  ⁶⁸ tn Or “and bear.”

[1:31]  ⁶⁹ tn Grk “you will call his name.”

[1:31]  ⁷⁰ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:32]  ⁷¹ tn Grk “this one.”

[1:32]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Or “ancestor.”

[1:33]  ⁷⁵ 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]  ⁷⁶ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[1:69]  ⁷⁷ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁷⁸ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁷⁹ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁸⁰ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[2:4]  ⁸¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ⁸² sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ⁸³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁸⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ⁸⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁸⁶ tn Or “family,” “lineage.”

[2:5]  ⁸⁷ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

[2:5]  ⁸⁸ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[2:6]  ⁸⁹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:6]  ⁹⁰ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[7:42]  ⁹¹ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁹² sn An allusion to Ps 89:4.

[7:42]  ⁹³ sn An allusion to Mic 5:2.

[7:42]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:42]  ⁹⁴ tn Grk “the village where David was.”

[2:30]  ⁹⁵ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁹⁶ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁹⁷ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[13:22]  ⁹⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ⁹⁹ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹⁰⁰ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹⁰¹ sn A quotation from Ps 89:20.

[13:22]  ¹⁰² sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁰³ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹⁰⁴ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ¹⁰⁵ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁰⁶ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:2]  ¹⁰⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁰⁸ tn Or “Appoint.”

[2:8]  ¹⁰⁹ tn Or “put to shame.”