Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ¹ 

until he comes to whom it belongs; ² 

the nations will obey him. ³ 

Isaiah 1:26

1:26 I will reestablish honest judges as in former times,

wise advisers as in earlier days. ⁴ 

Then you will be called, ‘The Just City,

Faithful Town.’”

Isaiah 9:6-7

9:6 For a child has been ⁵  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ⁶ 

Extraordinary Strategist, ⁷ 

Mighty God, ⁸ 

Everlasting Father, ⁹ 

Prince of Peace. ¹⁰ 

9:7 His dominion will be vast ¹¹ 

and he will bring immeasurable prosperity. ¹² 

He will rule on David’s throne

and over David’s kingdom, ¹³ 

establishing it ¹⁴  and strengthening it

by promoting justice and fairness, ¹⁵ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹⁶  will accomplish this.

Jeremiah 23:5-6

23:5 “I, the Lord, promise ¹⁷  that a new time will certainly come ¹⁸ 

when I will raise up for them a righteous branch, ¹⁹  a descendant of David.

He will rule over them with wisdom and understanding ²⁰ 

and will do what is just and right in the land. ²¹ 

23:6 Under his rule ²²  Judah will enjoy safety ²³ 

and Israel will live in security. ²⁴ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ²⁵ 

Jeremiah 33:15-17

33:15 In those days and at that time I will raise up for them a righteous descendant ²⁶  of David.

“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety ²⁷  and Jerusalem ²⁸  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ²⁹  33:17 For I, the Lord, promise: “David will never lack a successor to occupy ³⁰  the throne over the nation of Israel. ³¹ 

Jeremiah 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, ³²  I will restore them ³³  and show mercy to them.”

Ezekiel 37:24-27

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ³⁴  my regulations and carefully observe my statutes. ³⁵  37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever. 37:26 I will make a covenant of peace with them; it will be a perpetual covenant with them. ³⁶  I will establish them, ³⁷  increase their numbers, and place my sanctuary among them forever. 37:27 My dwelling place will be with them; I will be their God, and they will be my people.

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 ³⁸  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Hosea 3:4

3:4 For the Israelites ³⁹  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.

Joel 3:16-21

3:16 The Lord roars from Zion;

from Jerusalem ⁴⁰  his voice bellows out. ⁴¹ 

The heavens ⁴²  and the earth shake.

But the Lord is a refuge for his people;

he is a stronghold for the citizens ⁴³  of Israel.

The Lord’s Presence in Zion

3:17 You will be convinced ⁴⁴  that I the Lord am your God,

dwelling on Zion, my holy mountain.

Jerusalem ⁴⁵  will be holy –

conquering armies ⁴⁶  will no longer pass through it.

3:18 On that day ⁴⁷  the mountains will drip with sweet wine, ⁴⁸ 

and the hills will flow with milk. ⁴⁹ 

All the dry stream beds ⁵⁰  of Judah will flow with water.

A spring will flow out from the temple ⁵¹  of the Lord,

watering the Valley of Acacia Trees. ⁵² 

3:19 Egypt will be desolate

and Edom will be a desolate wilderness,

because of the violence they did to the people of Judah, ⁵³ 

in whose land they shed innocent blood.

3:20 But Judah will reside securely forever,

and Jerusalem will be secure ⁵⁴  from one generation to the next.

3:21 I will avenge ⁵⁵  their blood which I had not previously acquitted.

It is the Lord who dwells in Zion!

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁵⁶  of David.

I will seal its ⁵⁷  gaps,

repair its ⁵⁸  ruins,

and restore it to what it was like in days gone by. ⁵⁹ 

Obadiah 1:17-21

1:17 But on Mount Zion there will be a remnant of those who escape, ⁶⁰ 

and it will be a holy place once again.

The descendants ⁶¹  of Jacob will conquer ⁶² 

those who had conquered them. ⁶³ 

1:18 The descendants of Jacob will be a fire,

and the descendants of Joseph a flame.

The descendants of Esau will be like stubble.

They will burn them up and devour them.

There will not be a single survivor ⁶⁴  of the descendants of Esau!”

Indeed, the Lord has spoken it.

1:19 The people of the Negev ⁶⁵  will take possession ⁶⁶  of Esau’s mountain,

and the people of the Shephelah ⁶⁷  will take

possession ⁶⁸  of the land of ⁶⁹  the Philistines.

They will also take possession of the territory of Ephraim and the territory of Samaria,

and the people of Benjamin will take possession ⁷⁰  of Gilead. ⁷¹ 

1:20 The exiles of this fortress ⁷²  of the people of Israel

will take possession ⁷³  of what belongs to

the people of Canaan, as far as Zarephath, ⁷⁴ 

and the exiles of Jerusalem ⁷⁵  who are in Sepharad ⁷⁶ 

will take possession of the towns of the Negev.

1:21 Those who have been delivered ⁷⁷  will go up on Mount Zion

in order to rule over ⁷⁸  Esau’s mountain.

Then the Lord will reign as King! ⁷⁹ 

Micah 5:2

A King Will Come and a Remnant Will Prosper

5:2 (5:1) As for you, Bethlehem Ephrathah, ⁸⁰ 

seemingly insignificant ⁸¹  among the clans of Judah –

from you a king will emerge who will rule over Israel on my behalf, ⁸² 

one whose origins ⁸³  are in the distant past. ⁸⁴ 

Zephaniah 3:15-17

3:15 The Lord has removed the judgment against you; ⁸⁵ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

3:16 On that day they will say ⁸⁶  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ⁸⁷ 

3:17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you; ⁸⁸ 

he renews you by his love; ⁸⁹ 

he shouts for joy over you.” ⁹⁰ 

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁹¹  and victorious, ⁹² 

humble and riding on a donkey ⁹³  –

on a young donkey, the foal of a female donkey.

Matthew 20:21

20:21 He said to her, “What do you want?” She replied, ⁹⁴  “Permit ⁹⁵  these two sons of mine to sit, one at your ⁹⁶  right hand and one at your left, in your kingdom.”

Luke 22:29

22:29 Thus ⁹⁷  I grant ⁹⁸  to you a kingdom, ⁹⁹  just as my Father granted to me,

[49:10]  ¹ 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]  ² 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]  ³ 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.

[1:26]  ⁴ tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.

[9:6]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹⁶ 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]  ¹⁷ tn Heb “Oracle of the Lord.”

[23:5]  ¹⁸ tn Heb “Behold the days are coming.”

[23:5]  ¹⁹ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “In his days [= during the time he rules].”

[23:6]  ²³ 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]  ²⁴ 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]  ²⁵ tn Heb “his name will be called ‘The Lord our righteousness’.”

[33:15]  ²⁶ tn Heb “sprig” or “shoot.”

[33:16]  ²⁷ 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]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ²⁹ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[33:17]  ³⁰ 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]  ³¹ 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).

[33:26]  ³² 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]  ³³ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[37:24]  ³⁴ tn Heb “walk [in].”

[37:24]  ³⁵ tn Heb “and my statutes they will guard and they will do them.”

[37:26]  ³⁶ sn See Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60, for other references to perpetual covenants.

[37:26]  ³⁷ tn Heb “give them.”

[7:27]  ³⁸ 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.

[3:4]  ³⁹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[3:16]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:16]  ⁴¹ tn Heb “he sounds forth his voice.”

[3:16]  ⁴² tn Or “the sky.” See the note on “sky” in 2:30.

[3:16]  ⁴³ tn Heb “sons.”

[3:17]  ⁴⁴ tn Heb “know.”

[3:17]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ⁴⁶ tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.

[3:18]  ⁴⁷ tn Heb “and it will come about in that day.”

[3:18]  ⁴⁸ tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.

[3:18]  ⁴⁹ sn The language used here is a hyperbolic way of describing both a bountiful grape harvest (“the mountains will drip with juice”) and an abundance of cattle (“the hills will flow with milk”). In addition to being hyperbolic, the language is also metonymical (effect for cause).

[3:18]  ⁵⁰ tn Or “seasonal streams.”

[3:18]  ⁵¹ tn Heb “house.”

[3:18]  ⁵² tn Heb “valley of Shittim.” The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.

[3:19]  ⁵³ tn Heb “violence of the sons of Judah.” The phrase “of the sons of Judah” is an objective genitive (cf. KJV “the violence against the children of Judah”; NAB, NIV, NRSV “violence done to the people of Judah”). It refers to injustices committed against the Judeans, not violence that the Judeans themselves had committed against others.

[3:20]  ⁵⁴ tn The phrase “will be secure” does not appear in the Hebrew, but are supplied in the translation for the sake of smoothness.

[3:21]  ⁵⁵ tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.

[9:11]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Heb “and I will rebuild as in days of antiquity.”

[1:17]  ⁶⁰ tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”

[1:17]  ⁶¹ tn Heb “house” (so most English versions); NCV, TEV “the people of Jacob.” The word “house” also occurs four times in v. 18.

[1:17]  ⁶² tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

[1:17]  ⁶³ tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).

[1:18]  ⁶⁴ tn Heb “will be no survivor”; NAB “none shall survive.”

[1:19]  ⁶⁵ tn Heb “the Negev”; ASV “the South”; NCV, TEV “southern Judah.” The Hebrew text does not have the words “the people of,” but these words have been supplied in the translation for clarity. The place name “the Negev” functions as a synecdoche (container for contents) for the people living in the Negev.

[1:19]  ⁶⁶ sn The verb יָרַשׁ (yarash, “to take possession of [something]”) which is repeated three times in vv. 19-20 for emphasis, often implies a violent means of acquisition, such as through military conquest. Obadiah here pictures a dramatic reversal: Judah’s enemies, who conquered them then looted all her valuable possessions, will soon be conquered by the Judeans who will in turn take possession of their valuables. The punishment will fit the crime.

[1:19]  ⁶⁷ tn The Hebrew text does not have the words “the people of,” but they are supplied in the translation since “the Shephelah” functions as a synecdoche referring to residents of this region.

[1:19]  ⁶⁸ tn The phrase “will take possession” does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for the sake of smoothness.

[1:19]  ⁶⁹ tn The words “the land of” are not present in the Hebrew text. They are supplied in the translation for clarity.

[1:19]  ⁷⁰ tn The phrase “will take possession” does not appear in this clause, but is implied from its previous use in this verse. It is supplied in the translation for stylistic reasons.

[1:19]  ⁷¹ sn Gilead is a mountainous region on the eastern side of the Jordan River in what is today the country of Jordan.

[1:20]  ⁷² tn Or “army” (TEV); KJV, NAB, NASB “host”; NIV “company.” Some text critics suggest revocalizing MT הַחֵל (hakhel, “the fortress”) to the place- name הָלָה (halah, “Halah”; so NRSV), the location to which many of the Israelite exiles were sent in the 8th century (2 Kgs 7:6; 18:11; 1 Chr 5:26). The MT form is from הַיִל (hayil, “strength”), which is used elsewhere to refer to an army (Exod 14:17; 1 Sam 17:20; 2 Sam 8:9), military fortress (2 Sam 20:15; 22:33), leaders (Exod 18:21) and even wealth or possessions (Obad 1:11, 13).

[1:20]  ⁷³ tn The Hebrew text has no verb here. The words “will possess” have been supplied from the context.

[1:20]  ⁷⁴ sn Zarephath was a Phoenician coastal city located some ten miles south of Sidon.

[1:20]  ⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:20]  ⁷⁶ sn The exact location of Sepharad is uncertain. Suggestions include a location in Spain, or perhaps Sparta in Greece, or perhaps Sardis in Asia Minor. For inscriptional evidence that bears on this question see E. Lipinski, “Obadiah 20,” VT 23 (1973): 368-70. The reason for mentioning this location in v. 20 seems to be that even though it was far removed from Jerusalem, the Lord will nonetheless enable the Jewish exiles there to return and participate in the restoration of Israel that Obadiah describes.

[1:21]  ⁷⁷ tc The present translation follows the reading מוּשָׁעִים (musha’im, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshi’im,“deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).

[1:21]  ⁷⁸ tn Heb “to judge.” In this context the term does not mean “to render judgment on,” but “to rule over” (cf. NAB “to rule”; NIV “to govern”).

[1:21]  ⁷⁹ tn Heb “then the kingdom will belong to the Lord.”

[5:2]  ⁸⁰ 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]  ⁸¹ tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.

[5:2]  ⁸² tn Heb “from you for me one will go out to be a ruler over Israel.”

[5:2]  ⁸³ 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]  ⁸⁴ 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.

[3:15]  ⁸⁵ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[3:16]  ⁸⁶ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ⁸⁷ tn Heb “your hands must not go limp.”

[3:17]  ⁸⁸ tn Heb “he rejoices over you with joy.”

[3:17]  ⁸⁹ tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).

[3:17]  ⁹⁰ tn Heb “he rejoices over you with a shout of joy.”

[9:9]  ⁹¹ 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]  ⁹² 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]  ⁹³ 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).

[20:21]  ⁹⁴ tn Grk “said to him.”

[20:21]  ⁹⁵ tn Grk “Say that.”

[20:21]  ⁹⁶ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[22:29]  ⁹⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ⁹⁸ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ⁹⁹ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.