Yeremia 22:4

22:4 If you are careful to ¹  obey these commands, then the kings who follow in David’s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects. ² 

Yeremia 22:30

22:30 The Lord says,

“Enroll this man in the register as though he were childless. ³ 

Enroll him as a man who will not enjoy success during his lifetime.

For none of his sons will succeed in occupying the throne of David

or ever succeed in ruling over Judah.”

Yeremia 17:25

17:25 If you do this, ⁴  then the kings and princes who follow in David’s succession ⁵  and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. ⁶  This city will always be filled with people. ⁷ 

Yeremia 29:16-17

29:16 But just listen to what the Lord has to say about ⁸  the king who occupies David’s throne and all your fellow countrymen who are still living in this city of Jerusalem ⁹  and were not carried off into exile with you. 29:17 The Lord who rules over all ¹⁰  says, ‘I will bring war, ¹¹  starvation, and disease on them. I will treat them like figs that are so rotten ¹²  they cannot be eaten.

Yeremia 36:30

36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ¹³  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ¹⁴ 

Yesaya 9:7

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.

Lukas 1:32

1:32 He ²¹  will be great, ²²  and will be called the Son of the Most High, ²³  and the Lord God will give him the throne of his father ²⁴  David.

[22:4]  ¹ tn The translation here reflects the emphasizing infinitive absolute before the verb.

[22:4]  ² tn Heb “There will come through the gates of this city the kings…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. Compare 17:25 for the structure and wording of this sentence.

[22:30]  ³ tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).

[22:30]  sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the “king list” of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2).

[17:25]  ⁴ tn Heb “If you will carefully obey me by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.

[17:25]  ⁵ tn Heb “who sit [or are to sit] on David’s throne.”

[17:25]  ⁶ tn Heb “There will come through the gates of this city the kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, vÿsarim yoshÿvim) or the same word which occurs later in the verse and is translated “officials” (the word can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here “follow in the succession of David”). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).

[17:25]  ⁷ tn Heb “will be inhabited forever.”

[29:16]  ⁸ tn Heb “But thus says the Lord about.” The words “just listen to what” are supplied in the translation to help show the connection with the preceding.

[29:16]  sn Jeremiah answers their claims that the Lord has raised up prophets to encourage them that their stay will be short by referring to the Lord’s promise that the Lord’s plans are not for restoration but for further destruction.

[29:16]  ⁹ tn The words “of Jerusalem” are not in the text but are supplied in the translation to identify the referent and avoid the possible confusion that “this city” refers to Babylon.

[29:17]  ¹⁰ tn Heb “Yahweh of armies.” See the study note on 2:19 for explanation of this title.

[29:17]  ¹¹ tn Heb “the sword.”

[29:17]  ¹² tn The meaning of this word is somewhat uncertain. It occurs only here in the Hebrew Bible. BDB 1045 s.v. שֹׁעָר relates it to the noun “horrible thing” (translated “something shocking”) in Jer 5:30; 23:14 and defines it as “horrid, disgusting.” HALOT 1495 s.v. שֹׁעָר relates it to the same noun and define it as “rotten; corrupt.” That nuance is accepted here.

[29:17]  sn Compare Jer 24:8-10 in its context for the figure here.

[36:30]  ¹³ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ¹⁴ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[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.

[1:32]  ²¹ tn Grk “this one.”

[1:32]  ²² 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]  ²³ 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]  ²⁴ tn Or “ancestor.”