John 19:15

19:15 Then they ¹  shouted out, “Away with him! Away with him! ²  Crucify ³  him!” Pilate asked, ⁴  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ⁵ 

until he comes to whom it belongs; ⁶ 

the nations will obey him. ⁷ 

Ezekiel 21:26-27

21:26 this is what the sovereign Lord says:

Tear off the turban, ⁸ 

take off the crown!

Things must change! ⁹ 

Exalt the lowly,

bring down the proud! ¹⁰ 

21:27 A total ruin I will make it! ¹¹ 

It will come to an end

when the one arrives to whom I have assigned judgment.’ ¹² 

Hosea 3:4-5

3:4 For the Israelites ¹³  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols. 3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ¹⁴  Then they will submit to the Lord in fear and receive his blessings ¹⁵  in the future. ¹⁶ 

[19:15]  ¹ tn Grk “Then these.”

[19:15]  ² 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]  ³ sn See the note on Crucify in 19:6.

[19:15]  ⁴ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.

[49:10]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[21:26]  ⁸ tn Elsewhere in the Bible the turban is worn by priests (Exod 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4), but here a royal crown is in view.

[21:26]  ⁹ tn Heb “This not this.”

[21:26]  ¹⁰ tn Heb “the high one.”

[21:27]  ¹¹ tn Heb “A ruin, a ruin, a ruin I will make it.” The threefold repetition of the noun “ruin” is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 §12.5a and GKC 431-32 §133.k. The pronominal suffix (translated “it”) on the verb “make” is feminine in Hebrew. The probable antecedent is the “turban/crown” (both nouns are feminine in form) mentioned in verse 26. The point is that the king’s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end.

[21:27]  ¹² tn Heb “Also this, he was not, until the coming of the one to whom the judgment belongs and I have given it.” The Hebrew text, as it stands, is grammatically difficult. The pronoun “this” is feminine, while the following negated verb (“was not”) is masculine. Some emend the verb to a feminine form (see BHS). In this case the statement refers to the destiny of the king’s turban/crown (symbolizing his reign). See the previous note. The preposition translated “when” normally means “until,” but here it seems to refer to the period during which the preceding situation is realized, rather than its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. The second part of the statement, though awkward, probably refers to the arrival of the Babylonian king, to whom the Lord had assigned the task of judgment (see 23:24). Or the verse may read “A total ruin I will make, even this. It will not be until the one comes to whom is (the task of) judgment and I have assigned it.”

[3:4]  ¹³ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[3:5]  ¹⁴ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  ¹⁵ tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ¹⁶ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”