Job 19:25

19:25 As for me, I know that my Redeemer ¹  lives,

and that as the last ² 

he will stand upon the earth. ³ 

Isaiah 43:14

The Lord Will Do Something New

43:14 This is what the Lord says,

your protector, ⁴  the Holy One of Israel: ⁵ 

“For your sake I send to Babylon

and make them all fugitives, ⁶ 

turning the Babylonians’ joyful shouts into mourning songs. ⁷ 

Isaiah 44:6

The Absurdity of Idolatry

44:6 This is what the Lord, Israel’s king, says,

their protector, ⁸  the Lord who commands armies:

“I am the first and I am the last,

there is no God but me.

Isaiah 47:4

47:4 says our protector –

the Lord who commands armies is his name,

the Holy One of Israel. ⁹ 

Isaiah 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ¹⁰  the Holy One of Israel. ¹¹ 

He is called “God of the entire earth.”

Isaiah 54:1

Zion Will Be Secure

54:1 “Shout for joy, O barren one who has not given birth!

Give a joyful shout and cry out, you who have not been in labor!

For the children of the desolate one are more numerous

than the children of the married woman,” says the Lord.

Isaiah 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ¹² 

Pay attention to our God’s rebuke, ¹³ 

people of Gomorrah!

Titus 2:14

2:14 He ¹⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁵  who are eager to do good. ¹⁶ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁷  sound teaching.

Titus 1:1

Salutation

1:1 From Paul, ¹⁸  a slave ¹⁹  of God and apostle of Jesus Christ, to further the faith ²⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ²¹  a slave ²²  of God and apostle of Jesus Christ, to further the faith ²³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Revelation 5:9

5:9 They were singing a new song: ²⁴ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁵ 

and at the cost of your own blood ²⁶  you have purchased ²⁷  for God

persons ²⁸  from every tribe, language, ²⁹  people, and nation.

[19:25]  ¹ tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

[19:25]  ² tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).

[19:25]  ³ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

[43:14]  ⁴ tn Or “kinsman redeemer.” See the note at 41:14.

[43:14]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ⁶ tn Heb “and I bring down [as] fugitives all of them.”

[43:14]  ⁷ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

[44:6]  ⁸ tn Heb “his kinsman redeemer.” See the note at 41:14.

[47:4]  ⁹ tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.

[54:5]  ¹⁰ tn Or “redeemer.” See the note at 41:14.

[54:5]  ¹¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[1:10]  ¹² sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ¹³ tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[2:14]  ¹⁴ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹⁵ tn Or “a people who are his very own.”

[2:14]  ¹⁶ tn Grk “for good works.”

[2:1]  ¹⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:9]  ²⁴ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁶ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ²⁷ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²⁸ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ²⁹ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.