Hosea 10:3

The Lord Will Punish Israel by Removing Its Kings

10:3 Very soon they will say, “We have no king

since we did not fear the Lord.

But what can a king do for us anyway?”

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 

Jeremiah 15:4-5

15:4 I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.” ⁴ 

15:5 The Lord cried out, ⁵ 

“Who in the world ⁶  will have pity on you, Jerusalem?

Who will grieve over you?

Who will stop long enough ⁷ 

to inquire about how you are doing? ⁸ 

John 19:15

19:15 Then they ⁹  shouted out, “Away with him! Away with him! ¹⁰  Crucify ¹¹  him!” Pilate asked, ¹²  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

[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.

[15:4]  ⁴ tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.

[15:5]  ⁵ tn The words “The Lord cried out” are not in the text. However, they are necessary to show the shift in address between speaking to Jeremiah in vv. 1-4 about the people and addressing Jerusalem in vv. 5-6 and the shift back to the address to Jeremiah in vv. 7-9. The words “oracle of the Lord” are, moreover, found at the beginning of v. 6.

[15:5]  ⁶ tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.

[15:5]  ⁷ tn Heb “turn aside.”

[15:5]  ⁸ tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).

[19:15]  ⁹ tn Grk “Then these.”

[19:15]  ¹⁰ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ¹¹ sn See the note on Crucify in 19:6.

[19:15]  ¹² tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.