Kisah Para Rasul 2:30

2:30 So then, because ¹  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²  on his throne, ³ 

Kisah Para Rasul 2:2

2:2 Suddenly ⁴  a sound ⁵  like a violent wind blowing ⁶  came from heaven ⁷  and filled the entire house where they were sitting.

1 Samuel 7:12

7:12 Samuel took a stone and placed it between Mizpah and Shen. ⁸  He named it Ebenezer, ⁹  saying, “Up to here the Lord has helped us.”

Mazmur 89:35-37

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ¹⁰  David.

89:36 His dynasty will last forever. ¹¹ 

His throne will endure before me, like the sun, ¹² 

89:37 it will remain stable, like the moon, ¹³ 

his throne will endure like the skies.” ¹⁴  (Selah)

Mazmur 132:11

132:11 The Lord made a reliable promise to David; ¹⁵ 

he will not go back on his word. ¹⁶ 

He said, ¹⁷  “I will place one of your descendants ¹⁸  on your throne.

Yesaya 7:13

7:13 So Isaiah replied, ¹⁹  “Pay attention, ²⁰  family ²¹  of David. ²²  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Yesaya 11:1

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ²³  root stock,

a bud will sprout ²⁴  from his roots.

Yesaya 11:10

Israel is Reclaimed and Reunited

11:10 At that time ²⁵  a root from Jesse ²⁶  will stand like a signal flag for the nations. Nations will look to him for guidance, ²⁷  and his residence will be majestic.

Yeremia 23:5-6

23:5 “I, the Lord, promise ²⁸  that a new time will certainly come ²⁹ 

when I will raise up for them a righteous branch, ³⁰  a descendant of David.

He will rule over them with wisdom and understanding ³¹ 

and will do what is just and right in the land. ³² 

23:6 Under his rule ³³  Judah will enjoy safety ³⁴ 

and Israel will live in security. ³⁵ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ³⁶ 

Yeremia 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ³⁷  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ³⁸  and Jerusalem ³⁹  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ⁴⁰  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ⁴¹  the throne over the nation of Israel. ⁴² 

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁴³  of David.

I will seal its ⁴⁴  gaps,

repair its ⁴⁵  ruins,

and restore it to what it was like in days gone by. ⁴⁶ 

Matius 1:1

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ⁴⁷  of Jesus Christ, the son of David, the son of Abraham.

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ⁴⁸  “Hosanna ⁴⁹  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁵⁰  Hosanna in the highest!”

Matius 22:42

22:42 “What do you think about the Christ? ⁵¹  Whose son is he?” They said, “The son of David.” ⁵² 

Lukas 1:31-33

1:31 Listen: ⁵³  You will become pregnant ⁵⁴  and give birth to ⁵⁵  a son, and you will name him ⁵⁶  Jesus. ⁵⁷  1:32 He ⁵⁸  will be great, ⁵⁹  and will be called the Son of the Most High, ⁶⁰  and the Lord God will give him the throne of his father ⁶¹  David. 1:33 He ⁶²  will reign over the house of Jacob ⁶³  forever, and his kingdom will never end.”

Lukas 1:69

1:69 For ⁶⁴  he has raised up ⁶⁵  a horn of salvation ⁶⁶  for us in the house of his servant David, ⁶⁷ 

Yohanes 7:42

7:42 Don’t the scriptures say that the Christ is a descendant ⁶⁸  of David ⁶⁹  and comes from Bethlehem, ⁷⁰  the village where David lived?” ⁷¹ 

Roma 1:3

1:3 concerning his Son who was a descendant ⁷²  of David with reference to the flesh, ⁷³ 

Wahyu 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ⁷⁴ 

[2:30]  ¹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ² 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]  ³ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:2]  ⁴ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁵ tn Or “a noise.”

[2:2]  ⁶ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁷ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[7:12]  ⁸ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ⁹ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[89:35]  ¹⁰ tn Or “lie to.”

[89:36]  ¹¹ tn Heb “his offspring forever will be.”

[89:36]  ¹² tn Heb “and his throne like the sun before me.”

[89:37]  ¹³ tn Heb “like the moon it will be established forever.”

[89:37]  ¹⁴ 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.

[132:11]  ¹⁵ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ¹⁶ tn Heb “he will not turn back from it.”

[132:11]  ¹⁷ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ¹⁸ tn Heb “the fruit of your body.”

[7:13]  ¹⁹ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ²⁰ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ²¹ tn Heb “house.” See the note at v. 2.

[7:13]  ²² sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[11:1]  ²³ 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]  ²⁴ 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.

[11:10]  ²⁵ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ²⁶ sn See the note at v. 1.

[11:10]  ²⁷ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[23:5]  ²⁸ tn Heb “Oracle of the Lord.”

[23:5]  ²⁹ tn Heb “Behold the days are coming.”

[23:5]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn Heb “In his days [= during the time he rules].”

[23:6]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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).

[9:11]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Heb “and I will rebuild as in days of antiquity.”

[1:1]  ⁴⁷ 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.

[21:9]  ⁴⁸ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ⁴⁹ 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]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ⁵⁰ sn A quotation from Ps 118:25-26.

[22:42]  ⁵¹ 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]  ⁵² 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.

[1:31]  ⁵³ tn Grk “And behold.”

[1:31]  ⁵⁴ tn Grk “you will conceive in your womb.”

[1:31]  ⁵⁵ tn Or “and bear.”

[1:31]  ⁵⁶ tn Grk “you will call his name.”

[1:31]  ⁵⁷ 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]  ⁵⁸ tn Grk “this one.”

[1:32]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Or “ancestor.”

[1:33]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁶⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁶⁶ 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]  ⁶⁷ 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.

[7:42]  ⁶⁸ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁶⁹ sn An allusion to Ps 89:4.

[7:42]  ⁷⁰ sn An allusion to Mic 5:2.

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

[7:42]  ⁷¹ tn Grk “the village where David was.”

[1:3]  ⁷² tn Grk “born of the seed” (an idiom).

[1:3]  ⁷³ 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.

[22:16]  ⁷⁴ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”