Kejadian 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ¹ 

until he comes to whom it belongs; ² 

the nations will obey him. ³ 

Mazmur 68:20

68:20 Our God is a God who delivers;

the Lord, the sovereign Lord, can rescue from death. ⁴ 

Yesaya 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ⁵  he can teach us his requirements, ⁶ 

and ⁷  we can follow his standards.” ⁸ 

For Zion will be the center for moral instruction; ⁹ 

the Lord will issue edicts from Jerusalem. ¹⁰ 

Yesaya 12:2

12:2 Look, God is my deliverer! ¹¹ 

I will trust in him ¹²  and not fear.

For the Lord gives me strength and protects me; ¹³ 

he has become my deliverer.” ¹⁴ 

Yesaya 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹⁵  acts mightily ¹⁶  among you!”

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ¹⁷  it does not wait.

I will save Zion; ¹⁸ 

I will adorn Israel with my splendor.” ¹⁹ 

Zefanya 3:16-17

3:16 On that day they will say ²⁰  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ²¹ 

3:17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you; ²² 

he renews you by his love; ²³ 

he shouts for joy over you.” ²⁴ 

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²⁵  and victorious, ²⁶ 

humble and riding on a donkey ²⁷  –

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

Lukas 24:47

24:47 and repentance ²⁸  for the forgiveness of sins would be proclaimed ²⁹  in his name to all nations, ³⁰  beginning from Jerusalem. ³¹ 

Roma 9:4-5

9:4 who are Israelites. To them belong ³²  the adoption as sons, ³³  the glory, the covenants, the giving of the law, the temple worship, ³⁴  and the promises. 9:5 To them belong the patriarchs, ³⁵  and from them, ³⁶  by human descent, ³⁷  came the Christ, ³⁸  who is God over all, blessed forever! ³⁹  Amen.

Ibrani 7:14

7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.

[49:10]  ¹ 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]  ² 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]  ³ 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.

[68:20]  ⁴ tn Heb “and to the Lord, the Lord, to death, goings out.”

[2:3]  ⁵ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ⁶ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ⁷ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁸ tn Heb “walk in his ways.”

[2:3]  ⁹ tn Heb “for out of Zion will go instruction.”

[2:3]  ¹⁰ tn Heb “the word of the Lord from Jerusalem.”

[12:2]  ¹¹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ¹² tn The words “in him” are supplied in the translation for clarification.

[12:2]  ¹³ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ¹⁴ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[12:6]  ¹⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹⁶ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[46:13]  ¹⁷ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ¹⁸ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ¹⁹ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[3:16]  ²⁰ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ²¹ tn Heb “your hands must not go limp.”

[3:17]  ²² tn Heb “he rejoices over you with joy.”

[3:17]  ²³ tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).

[3:17]  ²⁴ tn Heb “he rejoices over you with a shout of joy.”

[9:9]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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).

[24:47]  ²⁸ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ²⁹ tn Or “preached,” “announced.”

[24:47]  ³⁰ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ³¹ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:4]  ³² tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ³³ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ³⁴ tn Or “cultic service.”

[9:5]  ³⁵ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ³⁶ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ³⁷ tn Grk “according to the flesh.”

[9:5]  ³⁸ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ³⁹ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.