Isaiah 61:7

61:7 Instead of shame, you will get a double portion; ¹ 

instead of humiliation, they will rejoice over the land they receive. ² 

Yes, ³  they will possess a double portion in their land

and experience lasting joy.

Ezekiel 36:12

36:12 I will lead people, my people Israel, across you; they will possess you and you will become their inheritance. No longer will you bereave them of their children.

Obadiah 1:17-20

1:17 But on Mount Zion there will be a remnant of those who escape, ⁴ 

and it will be a holy place once again.

The descendants ⁵  of Jacob will conquer ⁶ 

those who had conquered them. ⁷ 

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 ⁸  of the descendants of Esau!”

Indeed, the Lord has spoken it.

1:19 The people of the Negev ⁹  will take possession ¹⁰  of Esau’s mountain,

and the people of the Shephelah ¹¹  will take

possession ¹²  of the land of ¹³  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 ¹⁴  of Gilead. ¹⁵ 

1:20 The exiles of this fortress ¹⁶  of the people of Israel

will take possession ¹⁷  of what belongs to

the people of Canaan, as far as Zarephath, ¹⁸ 

and the exiles of Jerusalem ¹⁹  who are in Sepharad ²⁰ 

will take possession of the towns of the Negev.

Matthew 6:33

6:33 But above all pursue his kingdom ²¹  and righteousness, and all these things will be given to you as well.

[61:7]  ¹ tn Heb “instead of your shame, a double portion.”

[61:7]  ² tn Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תָחָת (takhat, “instead of”) is understood by ellipsis (note the preceding line).

[61:7]  ³ tn Heb “therefore” (so KJV, NASB); NIV “and so.”

[1:17]  ⁴ tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”

[1:17]  ⁵ 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]  ⁶ tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

[1:17]  ⁷ 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]  ⁸ tn Heb “will be no survivor”; NAB “none shall survive.”

[1:19]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn The words “the land of” are not present in the Hebrew text. They are supplied in the translation for clarity.

[1:19]  ¹⁴ 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]  ¹⁵ sn Gilead is a mountainous region on the eastern side of the Jordan River in what is today the country of Jordan.

[1:20]  ¹⁶ 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]  ¹⁷ tn The Hebrew text has no verb here. The words “will possess” have been supplied from the context.

[1:20]  ¹⁸ sn Zarephath was a Phoenician coastal city located some ten miles south of Sidon.

[1:20]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:20]  ²⁰ 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.

[6:33]  ²¹ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.