Zakharia 14:17

14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ¹  to worship the King, the Lord who rules over all, they will get no rain.

Mazmur 24:7-10

24:7 Look up, ²  you gates!

Rise up, ³  you eternal doors!

Then the majestic king ⁴  will enter! ⁵ 

24:8 Who is this majestic king? ⁶ 

The Lord who is strong and mighty!

The Lord who is mighty in battle!

24:9 Look up, you gates!

Rise up, you eternal doors!

Then the majestic king will enter!

24:10 Who is this majestic king?

The Lord who commands armies! ⁷ 

He is the majestic king! (Selah)

Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ⁸  for my lips are contaminated by sin, ⁹  and I live among people whose lips are contaminated by sin. ¹⁰  My eyes have seen the king, the Lord who commands armies.” ¹¹ 

Yeremia 46:18

46:18 I the King, whose name is the Lord who rules over all, ¹²  swear this:

I swear as surely as I live that ¹³  a conqueror is coming.

He will be as imposing as Mount Tabor is among the mountains,

as Mount Carmel is against the backdrop of the sea. ¹⁴ 

Yeremia 48:15

48:15 Moab will be destroyed. Its towns will be invaded.

Its finest young men will be slaughtered. ¹⁵ 

I, the King, the Lord who rules over all, ¹⁶  affirm it! ¹⁷ 

Yeremia 51:57

51:57 “I will make her officials and wise men drunk,

along with her governors, leaders, ¹⁸  and warriors.

They will fall asleep forever and never wake up,” ¹⁹ 

says the King whose name is the Lord who rules over all. ²⁰ 

Maleakhi 1:14

1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” ²¹  says the Lord who rules over all, “and my name is awesome among the nations.”

Lukas 19:38

19:38 “Blessed is the king ²²  who comes in the name of the Lord! ²³  Peace in heaven and glory in the highest!”

Yohanes 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ²⁴  of Israel!” ²⁵ 

Filipi 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Wahyu 19:16

19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

[14:17]  ¹ sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination.

[24:7]  ² tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).

[24:7]  ³ tn Heb “lift yourselves up.”

[24:7]  ⁴ tn Or “king of glory.”

[24:7]  ⁵ tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[24:8]  ⁶ sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.

[24:10]  ⁷ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

[6:5]  ⁸ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ⁹ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ¹⁰ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ¹¹ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[46:18]  ¹² tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.

[46:18]  ¹³ tn Heb “As I live, oracle of the King, whose….” The indirect quote has been chosen to create a smoother English sentence and avoid embedding a quote within a quote.

[46:18]  ¹⁴ tn Heb “Like Tabor among the mountains and like Carmel by the sea he will come.” The addition of “conqueror” and “imposing” are implicit from the context and from the metaphor. They have been supplied in the translation to give the reader some idea of the meaning of the verse.

[46:18]  sn Most of the commentaries point out that neither Tabor nor Carmel are all that tall in terms of sheer height. Mount Tabor, on the east end of the Jezreel Valley, is only about 1800 feet (540 m) tall. Mount Carmel, on the Mediterranean Coast, is only about 1700 feet (510 m) at its highest. However, all the commentators point out that the idea of imposing height and majesty are due to the fact that they are rugged mountains that stand out dominantly over their surroundings. The point of the simile is that Nebuchadnezzar and his army will stand out in power and might over all the surrounding kings and their armies.

[48:15]  ¹⁵ tn Heb “will go down to the slaughter.”

[48:15]  ¹⁶ tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.

[48:15]  ¹⁷ tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the Lord is the speaker throughout this oracle/ these oracles (cf. v. 1).

[51:57]  ¹⁸ sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.

[51:57]  ¹⁹ sn See the note at Jer 51:39.

[51:57]  ²⁰ tn For the title “Yahweh of armies” see the study note on Jer 2:19.

[1:14]  ²¹ sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord.

[19:38]  ²² sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ²³ sn A quotation from Ps 118:26.

[1:49]  ²⁴ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ²⁵ sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.