Revelation 15:3-7

15:3 They ¹  sang the song of Moses the servant ²  of God and the song of the Lamb: ³ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁴ 

Just ⁵  and true are your ways,

King over the nations! ⁶ 

15:4 Who will not fear you, O Lord,

and glorify ⁷  your name, because you alone are holy? ⁸ 

All nations ⁹  will come and worship before you

for your righteous acts ¹⁰  have been revealed.”

15:5 After ¹¹  these things I looked, and the temple (the tent ¹²  of the testimony) ¹³  was opened in heaven, 15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ¹⁴  around their chests. 15:7 Then ¹⁵  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ¹⁶  of God who lives forever and ever,

Psalms 45:3-7

45:3 Strap your sword to your thigh, O warrior! ¹⁷ 

Appear in your majestic splendor! ¹⁸ 

45:4 Appear in your majesty and be victorious! ¹⁹ 

Ride forth for the sake of what is right, ²⁰ 

on behalf of justice! ²¹ 

Then your right hand will accomplish mighty acts! ²² 

45:5 Your arrows are sharp

and penetrate the hearts of the king’s enemies.

Nations fall at your feet. ²³ 

45:6 Your throne, ²⁴  O God, is permanent. ²⁵ 

The scepter ²⁶  of your kingdom is a scepter of justice.

45:7 You love ²⁷  justice and hate evil. ²⁸ 

For this reason God, your God ²⁹  has anointed you ³⁰ 

with the oil of joy, ³¹  elevating you above your companions. ³² 

Psalms 50:6

50:6 The heavens declare his fairness, ³³ 

for God is judge. ³⁴  (Selah)

Psalms 72:2-4

72:2 Then he will judge ³⁵  your people fairly,

and your oppressed ones ³⁶  equitably.

72:3 The mountains will bring news of peace to the people,

and the hills will announce justice. ³⁷ 

72:4 He will defend ³⁸  the oppressed among the people;

he will deliver ³⁹  the children ⁴⁰  of the poor

and crush the oppressor.

Psalms 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ⁴¹ 

and the nations in accordance with his justice. ⁴² 

Psalms 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ⁴³ 

and the nations in a just manner.

Psalms 99:4

99:4 The king is strong;

he loves justice. ⁴⁴ 

You ensure that legal decisions will be made fairly; ⁴⁵ 

you promote justice and equity in Jacob.

Isaiah 11:3-5

11:3 He will take delight in obeying the Lord. ⁴⁶ 

He will not judge by mere appearances, ⁴⁷ 

or make decisions on the basis of hearsay. ⁴⁸ 

11:4 He will treat the poor fairly, ⁴⁹ 

and make right decisions ⁵⁰  for the downtrodden of the earth. ⁵¹ 

He will strike the earth with the rod of his mouth, ⁵² 

and order the wicked to be executed. ⁵³ 

11:5 Justice will be like a belt around his waist,

integrity will be like a belt around his hips. ⁵⁴ 

Isaiah 32:1

Justice and Wisdom Will Prevail

32:1 Look, a king will promote fairness; ⁵⁵ 

officials will promote justice. ⁵⁶ 

Isaiah 45:21

45:21 Tell me! Present the evidence! ⁵⁷ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁵⁸ 

there is none but me.

Isaiah 63:1-5

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ⁵⁹ 

dressed in bright red, coming from Bozrah? ⁶⁰ 

Who ⁶¹  is this one wearing royal attire, ⁶² 

who marches confidently ⁶³  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ⁶⁴ 

63:2 Why are your clothes red?

Why do you look like someone who has stomped on grapes in a vat? ⁶⁵ 

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ⁶⁶  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ⁶⁷  all my clothes.

63:4 For I looked forward to the day of vengeance,

and then payback time arrived. ⁶⁸ 

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ⁶⁹ 

So my right arm accomplished deliverance;

my raging anger drove me on. ⁷⁰ 

Jeremiah 23:5-6

23:5 “I, the Lord, promise ⁷¹  that a new time will certainly come ⁷² 

when I will raise up for them a righteous branch, ⁷³  a descendant of David.

He will rule over them with wisdom and understanding ⁷⁴ 

and will do what is just and right in the land. ⁷⁵ 

23:6 Under his rule ⁷⁶  Judah will enjoy safety ⁷⁷ 

and Israel will live in security. ⁷⁸ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ⁷⁹ 

Jeremiah 33:15

33:15 In those days and at that time I will raise up for them a righteous descendant ⁸⁰  of David.

“‘He will do what is just and right in the land.

Zechariah 9:9-10

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁸¹  and victorious, ⁸² 

humble and riding on a donkey ⁸³  –

on a young donkey, the foal of a female donkey.

9:10 I will remove ⁸⁴  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ⁸⁵  to the ends of the earth.

Hebrews 7:1-2

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ⁸⁶  7:2 To him ⁸⁷  also Abraham apportioned a tithe ⁸⁸  of everything. ⁸⁹  His name first means ⁹⁰  king of righteousness, then king of Salem, that is, king of peace.

[15:3]  ¹ tn Here καί (kai) has not been translated.

[15:3]  ² tn See the note on the word “servants” in 1:1.

[15:3]  ³ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ⁵ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁶ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[15:4]  ⁷ tn Or “and praise.”

[15:4]  ⁸ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁰ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[15:5]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ¹² tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ¹³ tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).

[15:6]  ¹⁴ tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[15:7]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ¹⁶ tn Or “anger.”

[45:3]  ¹⁷ tn Or “mighty one.”

[45:3]  ¹⁸ tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.

[45:4]  ¹⁹ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ²⁰ tn Or “for the sake of truth.”

[45:4]  ²¹ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ²² tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[45:5]  ²³ tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.

[45:6]  ²⁴ sn The king’s throne here symbolizes his rule.

[45:6]  ²⁵ tn Or “forever and ever.”

[45:6]  ²⁶ sn The king’s scepter symbolizes his royal authority.

[45:7]  ²⁷ sn To love justice means to actively promote it.

[45:7]  ²⁸ sn To hate evil means to actively oppose it.

[45:7]  ²⁹ tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

[45:7]  ³⁰ sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.

[45:7]  ³¹ sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.

[45:7]  ³² tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.

[50:6]  ³³ tn Or “justice.”

[50:6]  ³⁴ tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[72:2]  ³⁵ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:2]  ³⁶ sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

[72:3]  ³⁷ tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.

[72:4]  ³⁸ tn Heb “judge [for].”

[72:4]  ³⁹ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:4]  ⁴⁰ tn Heb “sons.”

[96:13]  ⁴¹ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ⁴² tn Heb “and the nations with his integrity.”

[98:9]  ⁴³ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[99:4]  ⁴⁴ tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the Lord (see v. 1, and Ps 98:6). The noun עֹז (’oz, “strength”) should probably be revocalized as the adjective עַז (’az, “strong”).

[99:4]  ⁴⁵ tn Heb “you establish fairness.”

[11:3]  ⁴⁶ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ⁴⁷ tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ⁴⁸ tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[11:4]  ⁴⁹ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ⁵⁰ tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ⁵¹ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ⁵² tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ⁵³ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[11:5]  ⁵⁴ tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.

[32:1]  ⁵⁵ tn Heb “will reign according to fairness.”

[32:1]  ⁵⁶ tn Heb “will rule according to justice.”

[45:21]  ⁵⁷ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁵⁸ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[63:1]  ⁵⁹ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁶⁰ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ⁶¹ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁶² tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁶³ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ⁶⁴ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[63:2]  ⁶⁵ tn Heb “and your garments like one who treads in a vat?”

[63:3]  ⁶⁶ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ⁶⁷ tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[63:4]  ⁶⁸ tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.

[63:5]  ⁶⁹ sn See Isa 59:16 for similar language.

[63:5]  ⁷⁰ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[23:5]  ⁷¹ tn Heb “Oracle of the Lord.”

[23:5]  ⁷² tn Heb “Behold the days are coming.”

[23:5]  ⁷³ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ⁷⁴ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ⁷⁵ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[23:6]  ⁷⁶ tn Heb “In his days [= during the time he rules].”

[23:6]  ⁷⁷ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ⁷⁸ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ⁷⁹ tn Heb “his name will be called ‘The Lord our righteousness’.”

[33:15]  ⁸⁰ tn Heb “sprig” or “shoot.”

[9:9]  ⁸¹ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ⁸² tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ⁸³ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[9:10]  ⁸⁴ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  ⁸⁵ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[7:1]  ⁸⁶ sn A series of quotations from Gen 14:17-19.

[7:2]  ⁸⁷ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁸⁸ tn Or “a tenth part.”

[7:2]  ⁸⁹ sn A quotation from Gen 14:20.

[7:2]  ⁹⁰ tn Grk “first being interpreted,” describing Melchizedek.