Discovery BoxGenesis 22:17-18
Context22:17 I will indeed bless you, 1 and I will greatly multiply 2 your descendants 3 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 4 of the strongholds 5 of their enemies. 22:18 Because you have obeyed me, 6 all the nations of the earth will pronounce blessings on one another 7 using the name of your descendants.’”
Psalms 72:16-19
Context72:16 May there be 8 an abundance 9 of grain in the earth;
on the tops 10 of the mountains may it 11 sway! 12
May its 13 fruit trees 14 flourish 15 like the forests of Lebanon! 16
May its crops 17 be as abundant 18 as the grass of the earth! 19
May his dynasty last as long as the sun remains in the sky! 21
May they use his name when they formulate their blessings! 22
May all nations consider him to be favored by God! 23
72:18 The Lord God, the God of Israel, deserves praise! 24
He alone accomplishes amazing things! 25
72:19 His glorious name deserves praise 26 forevermore!
May his majestic splendor 27 fill the whole earth!
We agree! We agree! 28
Isaiah 2:2-3
Contextthe mountain of the Lord’s temple will endure 30
as the most important of mountains,
and will be the most prominent of hills. 31
All the nations will stream to it,
2:3 many peoples will come and say,
“Come, let us go up to the Lord’s mountain,
to the temple of the God of Jacob,
so 32 he can teach us his requirements, 33
and 34 we can follow his standards.” 35
For Zion will be the center for moral instruction; 36
the Lord will issue edicts from Jerusalem. 37
Isaiah 9:7
Context9:7 His dominion will be vast 38
and he will bring immeasurable prosperity. 39
He will rule on David’s throne
and over David’s kingdom, 40
establishing it 41 and strengthening it
by promoting justice and fairness, 42
from this time forward and forevermore.
The Lord’s intense devotion to his people 43 will accomplish this.
Isaiah 49:6-7
Context49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 44 of Israel? 45
I will make you a light to the nations, 46
so you can bring 47 my deliverance to the remote regions of the earth.”
49:7 This is what the Lord,
the protector 48 of Israel, their Holy One, 49 says
to the one who is despised 50 and rejected 51 by nations, 52
a servant of rulers:
“Kings will see and rise in respect, 53
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
Isaiah 53:2
Context53:2 He sprouted up like a twig before God, 54
like a root out of parched soil; 55
he had no stately form or majesty that might catch our attention, 56
no special appearance that we should want to follow him. 57
Isaiah 53:12--54:3
Context53:12 So I will assign him a portion with the multitudes, 58
he will divide the spoils of victory with the powerful, 59
because he willingly submitted 60 to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened 61 on behalf of the rebels.”
54:1 “Shout for joy, O barren one who has not given birth!
Give a joyful shout and cry out, you who have not been in labor!
For the children of the desolate one are more numerous
than the children of the married woman,” says the Lord.
54:2 Make your tent larger,
stretch your tent curtains farther out! 62
Spare no effort,
lengthen your ropes,
and pound your stakes deep. 63
54:3 For you will spread out to the right and to the left;
your children will conquer 64 nations
and will resettle desolate cities.
Isaiah 60:22
Context60:22 The least of you will multiply into 65 a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!” 66
Ezekiel 17:22-24
Context17:22 “‘This is what the sovereign Lord says:
“‘I will take a sprig 67 from the lofty top of the cedar and plant it. 68
I will pluck from the top one of its tender twigs;
I myself will plant it on a high and lofty mountain.
17:23 I will plant it on a high mountain of Israel,
and it will raise branches and produce fruit and become a beautiful cedar.
Every bird will live under it;
Every winged creature will live in the shade of its branches.
17:24 All the trees of the field will know that I am the Lord.
I make the high tree low; I raise up the low tree.
I make the green tree wither, and I make the dry tree sprout.
I, the Lord, have spoken, and I will do it!’”
Daniel 2:34-35
Context2:34 You were watching as 69 a stone was cut out, 70 but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction 71 and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.
Daniel 2:44-45
Context2:44 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. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 72 The dream is certain, and its interpretation is reliable.”
Amos 9:11-15
Context9:11 “In that day I will rebuild the collapsing hut 73 of David.
I will seal its 74 gaps,
repair its 75 ruins,
and restore it to what it was like in days gone by. 76
9:12 As a result they 77 will conquer those left in Edom 78
and all the nations subject to my rule.” 79
The Lord, who is about to do this, is speaking!
9:13 “Be sure of this, 80 the time is 81 coming,” says the Lord,
“when the plowman will catch up to the reaper 82
and the one who stomps the grapes 83 will overtake 84 the planter. 85
Juice will run down the slopes, 86
it will flow down all the hillsides. 87
9:14 I will bring back my people, Israel; 88
they will rebuild the cities lying in rubble 89 and settle down. 90
They will plant vineyards and drink the wine they produce; 91
they will grow orchards 92 and eat the fruit they produce. 93
9:15 I will plant them on their land
and they will never again be uprooted from the 94 land I have given them,”
says the Lord your God.
Micah 4:1-2
Context4:1 In the future 95 the Lord’s Temple Mount will be the most important mountain of all; 96
it will be more prominent than other hills. 97
People will stream to it.
4:2 Many nations will come, saying,
“Come on! Let’s go up to the Lord’s mountain,
to the temple 98 of Jacob’s God,
so he can teach us his commands 99
and we can live by his laws.” 100
For Zion will be the source of instruction;
the Lord’s teachings will proceed from Jerusalem. 101
Zechariah 2:11
Context2:11 “Many nations will join themselves to the Lord on the day of salvation, 102 and they will also be my 103 people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.
Zechariah 8:20-23
Context8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” 104
Zechariah 12:8
Context12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. 105
Zechariah 14:6-9
Context14:6 On that day there will be no light – the sources of light in the heavens will congeal. 106 14:7 It will happen in one day (a day known to the Lord); not in the day or the night, but in the evening there will be light. 107 14:8 Moreover, on that day living waters will flow out from Jerusalem, 108 half of them to the eastern sea 109 and half of them to the western sea; 110 it will happen both in summer and in winter.
14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. 111
Malachi 1:11
Context1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” 112 says the Lord who rules over all.
Acts 2:41
Context2:41 So those who accepted 113 his message 114 were baptized, and that day about three thousand people 115 were added. 116
Acts 4:4
Context4:4 But many of those who had listened to 117 the message 118 believed, and the number of the men 119 came to about five thousand.
Acts 5:14
Context5:14 More and more believers in the Lord were added to their number, 120 crowds of both men and women.
Acts 19:20
Context19:20 In this way the word of the Lord 121 continued to grow in power 122 and to prevail. 123
Acts 21:20
Context21:20 When they heard this, they praised 124 God. Then they said to him, “You see, brother, how many thousands of Jews 125 there are who have believed, and they are all ardent observers 126 of the law. 127
Revelation 11:15
Context11:15 Then 128 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, 129
and he will reign for ever and ever.”
Revelation 20:1-6
Context20:1 Then 130 I saw an angel descending from heaven, holding 131 in his hand the key to the abyss and a huge chain. 20:2 He 132 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 133 then 134 threw him into the abyss and locked 135 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 136 I saw thrones and seated on them were those who had been given authority to judge. 137 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 138 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 139 came to life 140 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 141 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 142 in the first resurrection. The second death has no power over them, 143 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
[22:17] 1 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 2 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] 3 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 5 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[22:18] 6 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
[22:18] 7 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[72:16] 8 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 9 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).
[72:16] 10 tn Heb “top” (singular).
[72:16] 11 tn That is, the grain.
[72:16] 12 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
[72:16] 13 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
[72:16] 15 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).
[72:16] 16 tn Heb “like Lebanon.”
[72:16] 17 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 18 tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
[72:16] 19 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
[72:17] 20 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 21 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
[72:17] 22 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the
[72:17] 23 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[72:18] 24 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 25 tn Heb “[the] one who does amazing things by himself.”
[72:19] 26 tn Heb “[be] blessed.”
[72:19] 28 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
[2:2] 29 tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.
[2:2] 30 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 31 tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.
[2:3] 32 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).
[2:3] 33 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.
[2:3] 34 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 35 tn Heb “walk in his ways.”
[2:3] 36 tn Heb “for out of Zion will go instruction.”
[2:3] 37 tn Heb “the word of the Lord from Jerusalem.”
[9:7] 38 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] 39 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] 40 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] 41 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] 42 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 43 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.
[49:6] 44 tn Heb “the protected [or “preserved”] ones.”
[49:6] 45 sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
[49:6] 46 tn See the note at 42:6.
[49:6] 47 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[49:7] 48 tn Heb “redeemer.” See the note at 41:14.
[49:7] 49 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 50 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
[49:7] 51 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
[49:7] 52 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
[49:7] 53 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
[53:2] 54 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 55 sn The metaphor in this verse suggests insignificance.
[53:2] 56 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 57 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:12] 58 tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).
[53:12] 59 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
[53:12] 60 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
[53:12] 61 tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.
[54:2] 62 tn Heb “the curtains of our dwelling places let them stretch out.”
[54:2] 63 tn Heb “your stakes strengthen.”
[54:3] 64 tn Or “take possession of”; NAB “shall dispossess.”
[60:22] 65 tn Heb “will become” (so NASB, NIV).
[60:22] 66 tn Heb “I, the Lord, in its time, I will quickly do it.”
[17:22] 67 sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4 although the technical terminology is not the same.
[17:22] 68 tc The LXX lacks “and plant it.”
[2:34] 70 tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.
[2:35] 71 tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.
[2:45] 72 tn Aram “after this.”
[9:11] 73 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] 74 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] 75 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] 76 tn Heb “and I will rebuild as in days of antiquity.”
[9:12] 77 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 78 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 79 tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.
[9:13] 80 tn Heb “behold” or “look.”
[9:13] 81 tn Heb “the days are.”
[9:13] 82 sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.
[9:13] 83 sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.
[9:13] 84 tn The verb is omitted here in the Hebrew text, but has been supplied in the translation from the parallel line.
[9:13] 85 sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives.
[9:13] 86 tn Or “hills,” where the vineyards were planted.
[9:13] 87 tn Heb “and all the hills will melt.”
[9:14] 88 tn This line can also be translated “I will restore the fortunes of my people, Israel” and is a common idiom (e.g., Deut 30:3; Jer 30:3; Hos 6:11; Zeph 3:20). This rendering is followed by several modern English versions (e.g., NEB, NRSV, NJPS).
[9:14] 89 tn Or “the ruined [or “desolate”] cities.”
[9:14] 90 tn Or “and live [in them].”
[9:14] 91 tn Heb “drink their wine.”
[9:14] 93 tn Heb “eat their fruit.”
[9:15] 94 tn Heb “their.” The pronoun was replaced by the English definite article in the translation for stylistic reasons.
[4:1] 95 tn Heb “at the end of days.”
[4:1] 96 tn Heb “will be established as the head of the mountains.”
[4:1] 97 tn Heb “it will be lifted up above the hills.”
[4:2] 100 tn Heb “and we can walk in his paths.”
[4:2] 101 tn Heb “instruction [or, “law”] will go out from Zion, and the word of the
[2:11] 102 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 103 tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the
[8:23] 104 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
[12:8] 105 sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.
[14:6] 106 tn Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן, yÿqarot yÿqippa’on) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן (vÿqarut vÿqippa’on, “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine.
[14:7] 107 sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the
[14:8] 108 sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).
[14:8] 109 sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).
[14:8] 110 sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).
[14:9] 111 sn The expression the
[1:11] 112 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
[2:41] 113 tn Or “who acknowledged the truth of.”
[2:41] 115 tn Grk “souls” (here an idiom for the whole person).
[2:41] 116 tn Or “were won over.”
[4:4] 119 tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.
[5:14] 120 tn Or “More and more believers were added to the Lord.”
[19:20] 121 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[19:20] 122 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 123 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
[21:20] 124 tn Or “glorified.”
[21:20] 125 tn Grk “how many thousands there are among the Jews.”
[21:20] 126 tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”
[21:20] 127 sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).
[11:15] 128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 129 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:1] 130 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 131 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:2] 132 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 133 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 134 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 135 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 137 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 138 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 139 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 140 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 141 sn This statement appears to be a parenthetical comment by the author.
[20:6] 142 tn Grk “who has a share.”
[20:6] 143 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
