Isaiah 60:6-7

60:6 Camel caravans will cover your roads, ¹ 

young camels from Midian and Ephah.

All the merchants of Sheba ²  will come,

bringing gold and incense

and singing praises to the Lord. ³ 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ⁴ 

They will go up on my altar acceptably, ⁵ 

and I will bestow honor on my majestic temple.

Isaiah 60:2

60:2 For, look, darkness covers the earth

and deep darkness covers ⁶  the nations,

but the Lord shines on you;

his splendor ⁷  appears over you.

Isaiah 2:7-9

2:7 Their land is full of gold and silver;

there is no end to their wealth. ⁸ 

Their land is full of horses;

there is no end to their chariots. ⁹ 

2:8 Their land is full of worthless idols;

they worship ¹⁰  the product of their own hands,

what their own fingers have fashioned.

2:9 Men bow down to them in homage,

they lie flat on the ground in worship. ¹¹ 

Don’t spare them! ¹² 

Isaiah 2:11-16

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹³ 

the Lord alone will be exalted ¹⁴ 

in that day.

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ¹⁵ 

for ¹⁶  all the high and mighty,

for all who are proud – they will be humiliated;

2:13 for all the cedars of Lebanon,

that are so high and mighty,

for all the oaks of Bashan; ¹⁷ 

2:14 for all the tall mountains,

for all the high hills, ¹⁸ 

2:15 for every high tower,

for every fortified wall,

2:16 for all the large ships, ¹⁹ 

for all the impressive ²⁰  ships. ²¹ 

Psalms 45:12

45:12 Rich people from Tyre ²² 

will seek your favor by bringing a gift. ²³ 

Psalms 72:10

72:10 The kings of Tarshish ²⁴  and the coastlands will offer gifts;

the kings of Sheba ²⁵  and Seba ²⁶  will bring tribute.

Zechariah 14:20-21

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ²⁷  will be as holy as the bowls in front of the altar. ²⁸  14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ²⁹  in the house of the Lord who rules over all.

Mark 3:8

3:8 Jerusalem, ³⁰  Idumea, beyond the Jordan River, ³¹  and around Tyre ³²  and Sidon ³³  a great multitude came to him when they heard about the things he had done.

Acts 21:3-5

21:3 After we sighted Cyprus ³⁴  and left it behind on our port side, ³⁵  we sailed on to Syria and put in ³⁶  at Tyre, ³⁷  because the ship was to unload its cargo there. 21:4 After we located ³⁸  the disciples, we stayed there ³⁹  seven days. They repeatedly told ⁴⁰  Paul through the Spirit ⁴¹  not to set foot ⁴²  in Jerusalem. ⁴³  21:5 When ⁴⁴  our time was over, ⁴⁵  we left and went on our way. All of them, with their wives and children, accompanied ⁴⁶  us outside of the city. After ⁴⁷  kneeling down on the beach and praying, ⁴⁸ 

[60:6]  ¹ tn Heb “an abundance of camels will cover you.”

[60:6]  ² tn Heb “all of them, from Sheba.”

[60:6]  ³ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ⁴ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ⁵ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[60:2]  ⁷ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁸ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[2:7]  ¹⁰ tn Or “treasuries”; KJV “treasures.”

[2:7]  ¹¹ sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.

[2:8]  ¹³ tn Or “bow down to” (NIV, NRSV).

[2:9]  ¹⁶ tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.

[2:9]  ¹⁷ tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa’ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.”

[2:11]  ¹⁹ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ²⁰ tn Or “elevated”; CEV “honored.”

[2:12]  ²² tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ²³ tn Or “against” (NAB, NASB, NRSV).

[2:13]  ²⁵ sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.

[2:14]  ²⁸ sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[2:16]  ³¹ tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[2:16]  ³² tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”

[2:16]  ³³ tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.

[45:12]  ³⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[45:12]  ³⁵ tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).

[72:10]  ³⁷ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ³⁸ sn Sheba was located in Arabia.

[72:10]  ³⁹ sn Seba was located in Africa.

[14:20]  ⁴⁰ tn Heb “house” (also in the following verse).

[14:20]  ⁴¹ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[14:21]  ⁴³ tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[3:8]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ⁴⁷ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:8]  ⁴⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ⁴⁹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[21:3]  ⁴⁹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ⁵⁰ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ⁵¹ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ⁵² sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:4]  ⁵² tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁵³ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁵⁴ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ⁵⁵ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ⁵⁶ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ⁵⁵ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ⁵⁶ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ⁵⁷ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ⁵⁸ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁵⁹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.