Matthew 2:3

2:3 When King Herod ¹  heard this he was alarmed, and all Jerusalem with him.

Matthew 2:19

The Return to Nazareth

2:19 After Herod ²  had died, an ³  angel of the Lord ⁴  appeared in a dream to Joseph in Egypt

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 

Daniel 9:24-25

9:24 “Seventy weeks ⁸  have been determined

concerning your people and your holy city

to put an end to ⁹  rebellion,

to bring sin ¹⁰  to completion, ¹¹ 

to atone for iniquity,

to bring in perpetual ¹²  righteousness,

to seal up ¹³  the prophetic vision, ¹⁴ 

and to anoint a most holy place. ¹⁵ 

9:25 So know and understand:

From the issuing of the command ¹⁶  to restore and rebuild

Jerusalem ¹⁷  until an anointed one, a prince arrives, ¹⁸ 

there will be a period of seven weeks ¹⁹  and sixty-two weeks.

It will again be built, ²⁰  with plaza and moat,

but in distressful times.

Haggai 2:6-9

2:6 Moreover, the Lord who rules over all says: ‘In just a little while ²¹  I will once again shake the sky ²²  and the earth, the sea and the dry ground. 2:7 I will also shake up all the nations, and they ²³  will offer their treasures; ²⁴  then I will fill this temple with glory,’ says the Lord who rules over all. 2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ ²⁵  the Lord who rules over all declares, ‘and in this place I will give peace.’” ²⁶ 

[2:3]  ¹ sn See the note on King Herod in 2:1.

[2:19]  ² sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

[2:19]  ³ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:19]  ⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[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.

[9:24]  ⁸ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ⁹ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹⁰ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹¹ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹² tn Or “everlasting.”

[9:24]  ¹³ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹⁴ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁵ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:25]  ¹⁶ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ¹⁸ tn The word “arrives” is added in the translation for clarification.

[9:25]  ¹⁹ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ²⁰ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[2:6]  ²¹ tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.

[2:6]  ²² tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.

[2:7]  ²³ tn Heb “all the nations.”

[2:7]  ²⁴ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[2:9]  ²⁵ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ²⁶ tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).