Discovery BoxIsaiah 61:6
Context61:6 You will be called, ‘the Lord’s priests,
servants of our God.’ 1
You will enjoy 2 the wealth of nations
and boast about 3 the riches you receive from them. 4
Exodus 19:6
Context19:6 and you will be to me 5 a kingdom of priests 6 and a holy nation.’ 7 These are the words that you will speak to the Israelites.”
Jeremiah 13:18-22
Context“Tell the king and the queen mother,
‘Surrender your thrones, 9
for your glorious crowns
will be removed 10 from your heads. 11
13:19 The gates of the towns in southern Judah will be shut tight. 12
No one will be able to go in or out of them. 13
All Judah will be carried off into exile.
They will be completely carried off into exile.’” 14
“Look up, Jerusalem, 16 and see
the enemy 17 that is coming from the north.
Where now is the flock of people that were entrusted to your care? 18
Where now are the ‘sheep’ that you take such pride in? 19
13:21 What will you say 20 when the Lord 21 appoints as rulers over you those allies
that you, yourself, had actually prepared as such? 22
Then anguish and agony will grip you
like that of a woman giving birth to a baby. 23
13:22 You will probably ask yourself, 24
‘Why have these things happened to me?
Why have I been treated like a disgraced adulteress
whose skirt has been torn off and her limbs exposed?’ 25
It is because you have sinned so much. 26
Jeremiah 13:1
Context13:1 The Lord said to me, “Go and buy some linen shorts 27 and put them on. 28 Do not put them in water.” 29
Jeremiah 2:5
Context2:5 This is what the Lord says:
“What fault could your ancestors 30 have possibly found in me
that they strayed so far from me? 31
They paid allegiance to 32 worthless idols, and so became worthless to me. 33
Jeremiah 2:9
Context2:9 “So, once more I will state my case 34 against you,” says the Lord.
“I will also state it against your children and grandchildren. 35
Revelation 1:6
Context1:6 and has appointed 36 us as a kingdom, 37 as priests 38 serving his God and Father – to him be the glory and the power for ever and ever! 39 Amen.
Revelation 5:10
Context5:10 You have appointed 40 them 41 as a kingdom and priests 42 to serve 43 our God, and they will reign 44 on the earth.”
Revelation 20:6
Context20:6 Blessed and holy is the one who takes part 45 in the first resurrection. The second death has no power over them, 46 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
[61:6] 1 tn The Hebrew text adds, “it will be said concerning you.”
[61:6] 2 tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”
[61:6] 3 tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).
[61:6] 4 tn Heb “their glory” (i.e., riches).
[19:6] 5 tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).
[19:6] 6 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).
[19:6] 7 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
[13:18] 8 tn The words “The
[13:18] 9 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.
[13:18] 10 tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).
[13:18] 11 tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.
[13:19] 12 tn Heb “The towns of the Negev will be shut.”
[13:19] 13 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).
[13:19] 14 sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587
[13:20] 15 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the
[13:20] 16 tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”
[13:20] 17 tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.
[13:20] 18 tn Heb “the flock that was given to you.”
[13:20] 19 tn Heb “the sheep of your pride.” The word “of your people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.
[13:21] 20 tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”
[13:21] 21 tn The words “The
[13:21] 22 tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.
[13:21] 23 tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.
[13:22] 24 tn Heb “say in your heart.”
[13:22] 25 tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.
[13:22] 26 tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”
[13:1] 27 tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.
[13:1] 28 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.
[13:1] 29 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”
[2:5] 31 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.
[2:5] 32 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
[2:5] 33 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
[2:9] 34 tn Or “bring charges against you.”
[2:9] 35 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.
[1:6] 36 tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).
[1:6] 37 tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).
[1:6] 38 tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.
[1:6] 39 tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in Ì18 A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).
[5:10] 40 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 41 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 42 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 43 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 44 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[20:6] 45 tn Grk “who has a share.”
[20:6] 46 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
