Mazmur 146:10

146:10 The Lord rules forever,

your God, O Zion, throughout the generations to come! ¹ 

Praise the Lord!

Yesaya 9:7

9:7 His dominion will be vast ² 

and he will bring immeasurable prosperity. ³ 

He will rule on David’s throne

and over David’s kingdom, ⁴ 

establishing it ⁵  and strengthening it

by promoting justice and fairness, ⁶ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁷  will accomplish this.

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁸  him.

His authority is eternal and will not pass away. ⁹ 

His kingdom will not be destroyed. ¹⁰ 

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ¹¹  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Daniel 7:1

Daniel has a Vision of Four Animals Coming up from the Sea

7:1 In the first ¹²  year of King Belshazzar of Babylon, Daniel had ¹³  a dream filled with visions ¹⁴  while he was lying on his bed. Then he wrote down the dream in summary fashion. ¹⁵ 

Titus 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹⁹  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ²⁰ 

and he will reign for ever and ever.”

[146:10]  ¹ tn Heb “for a generation and a generation.”

[9:7]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁷ 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.

[7:14]  ⁸ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁹ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ¹⁰ tn Aram “is one which will not be destroyed.”

[7:27]  ¹¹ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[7:1]  ¹² sn The first year of Belshazzar’s reign would have been ca. 553 B.C. Daniel would have been approximately 67 years old at the time of this vision.

[7:1]  ¹³ tn Aram “saw.”

[7:1]  ¹⁴ tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.

[7:1]  ¹⁵ tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[11:15]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”