2 Raja-raja 8:19

8:19 But the Lord was unwilling to destroy Judah. He preserved Judah for the sake of ¹  his servant David to whom he had promised a perpetual dynasty. ² 

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ³  the Lord. ⁴ 

Yesaya 7:6-7

7:6 They say, “Let’s attack Judah, terrorize it, and conquer it. ⁵  Then we’ll set up the son of Tabeel as its king.” ⁶  7:7 For this reason the sovereign master, ⁷  the Lord, says:

“It will not take place;

it will not happen.

Yesaya 37:35

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ⁸ 

Yesaya 65:8-9

65:8 This is what the Lord says:

“When ⁹  juice is discovered in a cluster of grapes,

someone says, ‘Don’t destroy it, for it contains juice.’ ¹⁰ 

So I will do for the sake of my servants –

I will not destroy everyone. ¹¹ 

65:9 I will bring forth descendants from Jacob,

and from Judah people to take possession of my mountains.

My chosen ones will take possession of the land; ¹² 

my servants will live there.

Yeremia 33:17

33:17 For I, the Lord, promise: “David will never lack a successor to occupy ¹³  the throne over the nation of Israel. ¹⁴ 

Yeremia 33:21

33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ¹⁵ 

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, ¹⁶  I will restore them ¹⁷  and show mercy to them.”

[8:19]  ¹ tn The Hebrew has only one sentence, “and the Lord was unwilling to destroy Judah for the sake of.” The translation divides it for the sake of clarity.

[8:19]  ² tn Heb “just as he had promised to give him and his sons a lamp all the days.” The metaphorical “lamp” symbolizes the Davidic dynasty; this is reflected in the translation.

[21:30]  ³ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ⁴ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[7:6]  ⁵ tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”

[7:6]  ⁶ tn Heb “and we will make the son of Tabeel king in its midst.”

[7:6]  sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.

[7:7]  ⁷ tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).

[37:35]  ⁸ tn Heb “for my sake and for the sake of David my servant.”

[65:8]  ⁹ tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”

[65:8]  ¹⁰ tn Heb “for a blessing is in it.”

[65:8]  ¹¹ tn Heb “by not destroying everyone.”

[65:9]  ¹² tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.

[33:17]  ¹³ 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]  ¹⁴ 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).

[33:21]  ¹⁵ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[33:21]  sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).

[33:26]  ¹⁶ 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]  ¹⁷ 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).