Mazmur 22:30

22:30 A whole generation ¹  will serve him;

they will tell the next generation about the sovereign Lord. ² 

Mazmur 73:15

73:15 If I had publicized these thoughts, ³ 

I would have betrayed your loyal followers. ⁴ 

Yesaya 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ⁵ 

he will see descendants and enjoy long life, ⁶ 

and the Lord’s purpose will be accomplished through him.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁷  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁸  who is the father of us all

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ⁹  has discovered regarding this matter? ¹⁰ 

Pengkhotbah 2:9

2:9 So ¹¹  I was far wealthier ¹²  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ¹³ 

[22:30]  ¹ tn Heb “offspring.”

[22:30]  ² tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[73:15]  ³ tn Heb “If I had said, ‘I will speak out like this.’”

[73:15]  ⁴ tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).

[53:10]  ⁵ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.

[53:10]  ⁶ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[4:16]  ⁷ tn Grk “that it might be according to grace.”

[4:16]  ⁸ tn Grk “those who are of the faith of Abraham.”

[4:1]  ⁹ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ¹⁰ tn Grk “has found?”

[2:9]  ¹¹ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ¹² tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ¹³ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.