Discovery BoxGenesis 13:1-18
Context13:1 So Abram went up from Egypt into the Negev. 1 He took his wife and all his possessions with him, as well as Lot. 2 13:2 (Now Abram was very wealthy 3 in livestock, silver, and gold.) 4
13:3 And he journeyed from place to place 5 from the Negev as far as Bethel. 6 He returned 7 to the place where he had pitched his tent 8 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 9 and there Abram worshiped the Lord. 10
13:5 Now Lot, who was traveling 11 with Abram, also had 12 flocks, herds, and tents. 13:6 But the land could 13 not support them while they were living side by side. 14 Because their possessions were so great, they were not able to live 15 alongside one another. 13:7 So there were quarrels 16 between Abram’s herdsmen and Lot’s herdsmen. 17 (Now the Canaanites and the Perizzites were living in the land at that time.) 18
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 19 13:9 Is not the whole land before you? Separate yourself now from me. If you go 20 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
13:10 Lot looked up and saw 21 the whole region 22 of the Jordan. He noticed 23 that all of it was well-watered (before the Lord obliterated 24 Sodom and Gomorrah) 25 like the garden of the Lord, like the land of Egypt, 26 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 27 toward the east.
So the relatives separated from each other. 28 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 29 and pitched his tents next to Sodom. 13:13 (Now 30 the people 31 of Sodom were extremely wicked rebels against the Lord.) 32
13:14 After Lot had departed, the Lord said to Abram, 33 “Look 34 from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 35 forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 36 13:17 Get up and 37 walk throughout 38 the land, 39 for I will give it to you.”
13:18 So Abram moved his tents and went to live 40 by the oaks 41 of Mamre in Hebron, and he built an altar to the Lord there.
Genesis 17:22-23
Context17:22 When he finished speaking with Abraham, God went up from him. 42
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 43 and circumcised them 44 on that very same day, just as God had told him to do.
Genesis 34:23
Context34:23 If we do so, 45 won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”
Genesis 37:24-25
Context37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; 46 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 47 and saw 48 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 49
Genesis 49:10
Context49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 50
until he comes to whom it belongs; 51
the nations will obey him. 52
Numbers 24:19
Context24:19 A ruler will be established from Jacob;
he will destroy the remains of the city.’” 53
Psalms 2:6
Context2:6 “I myself 54 have installed 55 my king
on Zion, my holy hill.”
Psalms 72:7-10
Context72:7 During his days the godly will flourish; 56
peace will prevail as long as the moon remains in the sky. 57
72:8 May he rule 58 from sea to sea, 59
and from the Euphrates River 60 to the ends of the earth!
72:9 Before him the coastlands 61 will bow down,
and his enemies will lick the dust. 62
72:10 The kings of Tarshish 63 and the coastlands will offer gifts;
the kings of Sheba 64 and Seba 65 will bring tribute.
Isaiah 9:6-7
Context9:6 For a child has been 66 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 67
Extraordinary Strategist, 68
Mighty God, 69
Everlasting Father, 70
Prince of Peace. 71
9:7 His dominion will be vast 72
and he will bring immeasurable prosperity. 73
He will rule on David’s throne
and over David’s kingdom, 74
establishing it 75 and strengthening it
by promoting justice and fairness, 76
from this time forward and forevermore.
The Lord’s intense devotion to his people 77 will accomplish this.
Jeremiah 23:5-6
Context23:5 “I, the Lord, promise 78 that a new time will certainly come 79
when I will raise up for them a righteous branch, 80 a descendant of David.
He will rule over them with wisdom and understanding 81
and will do what is just and right in the land. 82
23:6 Under his rule 83 Judah will enjoy safety 84
and Israel will live in security. 85
This is the name he will go by:
‘The Lord has provided us with justice.’ 86
Jeremiah 30:21
Context30:21 One of their own people will be their leader.
Their ruler will come from their own number. 87
I will invite him to approach me, and he will do so. 88
For no one would dare approach me on his own. 89
I, the Lord, affirm it! 90
Jeremiah 33:15-16
Context33:15 In those days and at that time I will raise up for them a righteous descendant 91 of David.
“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety 92 and Jerusalem 93 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 94
Jeremiah 33:21
Context33:21 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. 95
Jeremiah 33:26
Context33:26 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, 96 I will restore them 97 and show mercy to them.”
Daniel 2:44
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.
Daniel 9:25
Context9:25 So know and understand:
From the issuing of the command 98 to restore and rebuild
Jerusalem 99 until an anointed one, a prince arrives, 100
there will be a period of seven weeks 101 and sixty-two weeks.
It will again be built, 102 with plaza and moat,
but in distressful times.
Hosea 3:5
Context3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. 103 Then they will submit to the Lord in fear and receive his blessings 104 in the future. 105
Amos 9:11-12
Context9:11 “In that day I will rebuild the collapsing hut 106 of David.
I will seal its 107 gaps,
repair its 108 ruins,
and restore it to what it was like in days gone by. 109
9:12 As a result they 110 will conquer those left in Edom 111
and all the nations subject to my rule.” 112
The Lord, who is about to do this, is speaking!
Micah 5:2
Context5:2 (5:1) As for you, Bethlehem Ephrathah, 113
seemingly insignificant 114 among the clans of Judah –
from you a king will emerge who will rule over Israel on my behalf, 115
one whose origins 116 are in the distant past. 117
Haggai 2:7
Context2:7 I will also shake up all the nations, and they 118 will offer their treasures; 119 then I will fill this temple with glory,’ says the Lord who rules over all.
Zechariah 6:12-13
Context6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, 120 who will sprout up from his place and build the temple of the Lord. 6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest 121 with him on his throne and they will see eye to eye on everything.
Zechariah 9:9
Context9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 122 and victorious, 123
humble and riding on a donkey 124 –
on a young donkey, the foal of a female donkey.
Malachi 3:1
Context3:1 “I am about to send my messenger, 125 who will clear the way before me. Indeed, the Lord 126 you are seeking will suddenly come to his temple, and the messenger 127 of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.
Malachi 4:2
Context4:2 But for you who respect my name, the sun of vindication 128 will rise with healing wings, 129 and you will skip about 130 like calves released from the stall.
Matthew 28:18
Context28:18 Then Jesus came up and said to them, 131 “All authority in heaven and on earth has been given to me.
Luke 1:32
Context1:32 He 132 will be great, 133 and will be called the Son of the Most High, 134 and the Lord God will give him the throne of his father 135 David.
Luke 1:69
Context1:69 For 136 he has raised up 137 a horn of salvation 138 for us in the house of his servant David, 139
Luke 2:11
Context2:11 Today 140 your Savior is born in the city 141 of David. 142 He is Christ 143 the Lord.
John 1:4
Context1:4 In him was life, 144 and the life was the light of mankind. 145
John 1:9
Context1:9 The true light, who gives light to everyone, 146 was coming into the world. 147
Ephesians 1:20-22
Context1:20 This power 148 he exercised 149 in Christ when he raised him 150 from the dead and seated him 151 at his right hand in the heavenly realms 152 1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God 153 put 154 all things under Christ’s 155 feet, 156 and he gave him to the church as head over all things. 157
Philippians 2:9-10
Context2:9 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 –
Philippians 2:1
Context2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 158 any affection or mercy, 159
Philippians 3:1
Context3:1 Finally, my brothers and sisters, 160 rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.
Revelation 19:11-16
Context19:11 Then 161 I saw heaven opened and here came 162 a white horse! The 163 one riding it was called “Faithful” and “True,” and with justice 164 he judges and goes to war. 19:12 His eyes are like a fiery 165 flame and there are many diadem crowns 166 on his head. He has 167 a name written 168 that no one knows except himself. 19:13 He is dressed in clothing dipped 169 in blood, and he is called 170 the Word of God. 19:14 The 171 armies that are in heaven, dressed in white, clean, fine linen, 172 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 173 He 174 will rule 175 them with an iron rod, 176 and he stomps the winepress 177 of the furious 178 wrath of God, the All-Powerful. 179 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
[13:1] 1 tn Or “the South [country]” (also in v. 3).
[13:1] 2 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[13:2] 4 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 5 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 6 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 7 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 8 tn Heb “where his tent had been.”
[13:4] 9 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 10 tn Heb “he called in the name of the
[13:5] 12 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 13 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
[13:6] 14 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.
[13:6] 15 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 16 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
[13:7] 17 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 18 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
[13:8] 19 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
[13:9] 20 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 21 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
[13:10] 22 tn Or “plain”; Heb “circle.”
[13:10] 23 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 24 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
[13:10] 25 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
[13:10] 26 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the
[13:11] 27 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 28 tn Heb “a man from upon his brother.”
[13:12] 29 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
[13:13] 30 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
[13:13] 31 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 32 tn Heb “wicked and sinners against the
[13:14] 33 tn Heb “and the
[13:14] 34 tn Heb “lift up your eyes and see.”
[13:15] 35 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[13:16] 36 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[13:17] 37 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
[13:17] 38 tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.
[13:17] 39 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).
[13:18] 40 tn Heb “he came and lived.”
[13:18] 41 tn Or “terebinths.”
[17:22] 42 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
[17:23] 43 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
[17:23] 44 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[34:23] 45 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
[37:24] 46 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
[37:25] 47 tn Heb “lifted up their eyes.”
[37:25] 48 tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
[37:25] 49 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
[49:10] 50 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
[49:10] 51 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
[49:10] 52 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
[24:19] 53 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
[2:6] 54 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 55 tn Or perhaps “consecrated.”
[72:7] 56 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 57 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 58 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 59 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 60 tn Heb “the river,” a reference to the Euphrates.
[72:9] 61 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 62 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 63 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 64 sn Sheba was located in Arabia.
[72:10] 65 sn Seba was located in Africa.
[9:6] 66 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 67 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 68 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 69 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 70 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 71 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[9:7] 72 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] 73 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] 74 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] 75 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] 76 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 77 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.
[23:5] 78 tn Heb “Oracle of the
[23:5] 79 tn Heb “Behold the days are coming.”
[23:5] 80 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
[23:5] 81 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
[23:5] 82 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).
[23:6] 83 tn Heb “In his days [= during the time he rules].”
[23:6] 84 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
[23:6] 85 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
[23:6] 86 tn Heb “his name will be called ‘The
[30:21] 87 sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
[30:21] 88 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.
[30:21] 89 tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
[30:21] 90 tn Heb “Oracle of the
[33:15] 91 tn Heb “sprig” or “shoot.”
[33:16] 92 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
[33:16] 93 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 94 tn Heb “And this is what will be called to it: ‘The
[33:21] 95 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
[33:26] 96 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] 97 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[9:25] 98 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 99 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 100 tn The word “arrives” is added in the translation for clarification.
[9:25] 101 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] 102 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[3:5] 103 tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”
[3:5] 104 tn Heb “his goodness”; NLT “his good gifts.”
[3:5] 105 tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”
[9:11] 106 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] 107 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] 108 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] 109 tn Heb “and I will rebuild as in days of antiquity.”
[9:12] 110 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 111 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 112 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.
[5:2] 113 sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.
[5:2] 114 tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.
[5:2] 115 tn Heb “from you for me one will go out to be a ruler over Israel.”
[5:2] 116 tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.
[5:2] 117 tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.
[2:7] 118 tn Heb “all the nations.”
[2:7] 119 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.
[6:12] 120 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).
[6:13] 121 sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).
[9:9] 122 tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
[9:9] 123 tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).
[9:9] 124 sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
[3:1] 125 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).
[3:1] 126 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered
[3:1] 127 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.
[4:2] 128 tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”
[4:2] 129 sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).
[4:2] 130 tn Heb “you will go out and skip about.”
[28:18] 131 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:32] 133 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] 134 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.
[1:69] 136 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 137 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 138 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 139 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[2:11] 140 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 141 tn Or “town.” See the note on “city” in v. 4.
[2:11] 142 tn This is another indication of a royal, messianic connection.
[2:11] 143 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:4] 144 tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)
[1:4] 145 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
[1:9] 146 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 147 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:20] 148 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
[1:20] 149 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
[1:20] 150 tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
[1:20] 151 tc The majority of
[1:20] 152 sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.
[1:22] 153 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:22] 154 tn Grk “subjected.”
[1:22] 155 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
[1:22] 156 sn An allusion to Ps 8:6.
[1:22] 157 tn Grk “and he gave him as head over all things to the church.”
[2:1] 158 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
[2:1] 159 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
[3:1] 160 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[19:11] 161 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 162 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 163 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
[19:11] 164 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
[19:12] 165 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 166 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 167 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[19:12] 168 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
[19:13] 169 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] 170 tn Grk “the name of him is called.”
[19:14] 171 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 172 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
[19:15] 173 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 174 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 175 tn Grk “will shepherd.”
[19:15] 176 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] 177 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
[19:15] 178 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
[19:15] 179 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
