Discovery BoxGenesis 49:8-10
Context49:8 Judah, 1 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 2
until he comes to whom it belongs; 3
the nations will obey him. 4
Numbers 2:3
Context2:3 “Now those who will be camping 5 on the east, toward the sunrise, 6 are the divisions 7 of the camp of Judah under their standard. The leader of the people of Judah is 8 Nahshon son of Amminadab.
Numbers 7:12
Context7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. 9
Psalms 78:68-70
Context78:68 He chose the tribe of Judah,
and Mount Zion, which he loves.
78:69 He made his sanctuary as enduring as the heavens above; 10
as secure as the earth, which he established permanently. 11
78:70 He chose David, his servant,
and took him from the sheepfolds.
Hebrews 7:14
Context7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.
Revelation 5:5
Context5:5 Then 12 one of the elders said 13 to me, “Stop weeping! 14 Look, the Lion of the tribe of Judah, the root of David, has conquered; 15 thus he can open 16 the scroll and its seven seals.”
Revelation 19:11-16
Context19:11 Then 17 I saw heaven opened and here came 18 a white horse! The 19 one riding it was called “Faithful” and “True,” and with justice 20 he judges and goes to war. 19:12 His eyes are like a fiery 21 flame and there are many diadem crowns 22 on his head. He has 23 a name written 24 that no one knows except himself. 19:13 He is dressed in clothing dipped 25 in blood, and he is called 26 the Word of God. 19:14 The 27 armies that are in heaven, dressed in white, clean, fine linen, 28 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 29 He 30 will rule 31 them with an iron rod, 32 and he stomps the winepress 33 of the furious 34 wrath of God, the All-Powerful. 35 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
[49:8] 1 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
[49:10] 2 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] 3 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] 4 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.
[2:3] 5 tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”
[2:3] 6 tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).
[2:3] 7 tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”
[7:12] 9 sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).
[78:69] 10 tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.
[78:69] 11 tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”
[5:5] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 13 tn Grk “says” (a historical present).
[5:5] 14 tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
[5:5] 15 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 16 tn The infinitive has been translated as an infinitive of result here.
[19:11] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 18 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 19 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] 20 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] 21 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 22 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 23 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] 24 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] 25 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] 26 tn Grk “the name of him is called.”
[19:14] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 28 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] 29 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 30 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 31 tn Grk “will shepherd.”
[19:15] 32 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] 33 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] 34 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] 35 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.”
