Bilangan 24:17

24:17 ‘I see him, but not now;

I behold him, but not close at hand. ¹ 

A star ²  will march forth ³  out of Jacob,

and a scepter ⁴  will rise out of Israel.

He will crush the skulls ⁵  of Moab,

and the heads ⁶  of all the sons of Sheth. ⁷ 

Mazmur 60:7

60:7 Gilead belongs to me,

as does Manasseh! ⁸ 

Ephraim is my helmet, ⁹ 

Judah my royal scepter. ¹⁰ 

Yeremia 30:21

30:21 One of their own people will be their leader.

Their ruler will come from their own number. ¹¹ 

I will invite him to approach me, and he will do so. ¹² 

For no one would dare approach me on his own. ¹³ 

I, the Lord, affirm it! ¹⁴ 

Hosea 11:12

God’s Lawsuit against Israel: Breach of Covenant

11:12 (12:1) ¹⁵  Ephraim has surrounded me with lies;

the house of Israel has surrounded me ¹⁶  with deceit.

But Judah still roams about with ¹⁷  God;

he remains faithful to the Holy One.

Yehezkiel 19:11

19:11 Its boughs were strong, fit ¹⁸  for rulers’ scepters; it reached up into the clouds.

It stood out because of its height and its many branches. ¹⁹ 

Yehezkiel 19:14

19:14 A fire has gone out from its branch; it has consumed its shoot and its fruit. ²⁰ 

No strong branch was left in it, nor a scepter to rule.’

This is a lament song, and has become a lament song.”

Zakharia 10:11

10:11 The Lord ²¹  will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination ²²  of Egypt will be no more.

[24:17]  ¹ tn Heb “near.”

[24:17]  ² sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

[24:17]  ³ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

[24:17]  ⁴ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

[24:17]  ⁵ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

[24:17]  ⁶ tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

[24:17]  ⁷ sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

[60:7]  ⁸ sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.

[60:7]  ⁹ tn Heb “the protection of my head.”

[60:7]  sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.

[60:7]  ¹⁰ sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.

[30:21]  ¹¹ sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.

[30:21]  ¹² sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.

[30:21]  ¹³ tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.

[30:21]  ¹⁴ tn Heb “Oracle of the Lord.”

[11:12]  ¹⁵ sn Beginning with 11:12, the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 11:12 ET = 12:1 HT, 12:1 ET = 12:2 HT, etc., through 12:14 ET = 12:15 HT. From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[11:12]  ¹⁶ tn The phrase “has surrounded me” is not repeated in the Hebrew text here, but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability.

[11:12]  ¹⁷ tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (’im, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV); “Judah is restive under God” (REB); “but Judah stands firm with God” (NJPS); “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV).

[19:11]  ¹⁸ tn The word “fit” does not occur in the Hebrew text.

[19:11]  ¹⁹ tn Heb “and it was seen by its height and by the abundance of its branches.”

[19:14]  ²⁰ tn The verse describes the similar situation recorded in Judg 9:20.

[10:11]  ²¹ tn Heb “he,” in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT).

[10:11]  ²² tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).