Deuteronomy 22:1-30 
Context22:1 When you see 1 your neighbor’s 2 ox or sheep going astray, do not ignore it; 3 you must return it without fail 4 to your neighbor. 22:2 If the owner 5 does not live 6 near you or you do not know who the owner is, 7 then you must corral the animal 8 at your house and let it stay with you until the owner looks for it; then you must return it to him. 22:3 You shall do the same to his donkey, his clothes, or anything else your neighbor 9 has lost and you have found; you must not refuse to get involved. 10 22:4 When you see 11 your neighbor’s donkey or ox fallen along the road, do not ignore it; 12 instead, you must be sure 13 to help him get the animal on its feet again. 14
22:5 A woman must not wear men’s clothing, 15 nor should a man dress up in women’s clothing, for anyone who does this is offensive 16 to the Lord your God.
22:6 If you happen to notice a bird’s nest along the road, whether in a tree or on the ground, and there are chicks or eggs with the mother bird sitting on them, 17 you must not take the mother from the young. 18 22:7 You must be sure 19 to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.
22:8 If you build a new house, you must construct a guard rail 20 around your roof to avoid being culpable 21 in the event someone should fall from it.
22:9 You must not plant your vineyard with two kinds of seed; otherwise the entire yield, both of the seed you plant and the produce of the vineyard, will be defiled. 22 22:10 You must not plow with an ox and a donkey harnessed together. 22:11 You must not wear clothing made with wool and linen meshed together. 23 22:12 You shall make yourselves tassels 24 for the four corners of the clothing you wear.
22:13 Suppose a man marries a woman, has sexual relations with her, 25 and then rejects 26 her, 22:14 accusing her of impropriety 27 and defaming her reputation 28 by saying, “I married this woman but when I had sexual relations 29 with her I discovered she was not a virgin!” 22:15 Then the father and mother of the young woman must produce the evidence of virginity 30 for the elders of the city at the gate. 22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected 31 her. 22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out 32 before the city’s elders. 22:18 The elders of that city must then seize the man and punish 33 him. 22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation 34 ruined the reputation 35 of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.
22:20 But if the accusation is true and the young woman was not a virgin, 22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing 36 in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge 37 evil from among you.
22:22 If a man is caught having sexual relations with 38 a married woman 39 both the man who had relations with the woman and the woman herself must die; in this way you will purge 40 evil from Israel.
22:23 If a virgin is engaged to a man and another man meets 41 her in the city and has sexual relations with 42 her, 22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated 43 his neighbor’s fiancée; 44 in this way you will purge 45 evil from among you. 22:25 But if the man came across 46 the engaged woman in the field and overpowered her and raped 47 her, then only the rapist 48 must die. 22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person 49 and murders him, 22:27 for the man 50 met her in the field and the engaged woman cried out, but there was no one to rescue her.
22:28 Suppose a man comes across a virgin who is not engaged and overpowers and rapes 51 her and they are discovered. 22:29 The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.
22:30 (23:1) 52 A man may not marry 53 his father’s former 54 wife and in this way dishonor his father. 55
Psalms 110:1--111:10
ContextA psalm of David.
110:1 Here is the Lord’s proclamation 57 to my lord: 58
“Sit down at my right hand 59 until I make your enemies your footstool!” 60
110:2 The Lord 61 extends 62 your dominion 63 from Zion.
Rule in the midst of your enemies!
110:3 Your people willingly follow you 64 when you go into battle. 65
On the holy hills 66 at sunrise 67 the dew of your youth 68 belongs to you. 69
110:4 The Lord makes this promise on oath 70 and will not revoke it: 71
“You are an eternal priest 72 after the pattern of 73 Melchizedek.” 74
110:5 O sovereign Lord, 75 at your right hand
he strikes down 76 kings in the day he unleashes his anger. 77
110:6 He executes judgment 78 against 79 the nations;
he fills the valleys with corpses; 80
he shatters their heads over the vast battlefield. 81
110:7 From the stream along the road he drinks;
then he lifts up his head. 82
111:1 Praise the Lord!
I will give thanks to the Lord with my whole heart,
in the assembly of the godly and the congregation.
111:2 The Lord’s deeds are great,
eagerly awaited 84 by all who desire them.
111:3 His work is majestic and glorious, 85
and his faithfulness endures 86 forever.
111:4 He does 87 amazing things that will be remembered; 88
the Lord is merciful and compassionate.
111:5 He gives 89 food to his faithful followers; 90
he always remembers his covenant. 91
111:6 He announced that he would do mighty deeds for his people,
giving them a land that belonged to other nations. 92
111:7 His acts are characterized by 93 faithfulness and justice;
all his precepts are reliable. 94
111:8 They are forever firm,
and should be faithfully and properly carried out. 95
111:9 He delivered his people; 96
he ordained that his covenant be observed forever. 97
His name is holy and awesome.
111:10 To obey the Lord is the fundamental principle for wise living; 98
all who carry out his precepts acquire good moral insight. 99
He will receive praise forever. 100
Isaiah 49:1-26
Context49:1 Listen to me, you coastlands! 101
Pay attention, you people who live far away!
The Lord summoned me from birth; 102
he commissioned me when my mother brought me into the world. 103
49:2 He made my mouth like a sharp sword,
he hid me in the hollow of his hand;
he made me like a sharpened 104 arrow,
he hid me in his quiver. 105
49:3 He said to me, “You are my servant,
Israel, through whom I will reveal my splendor.” 106
49:4 But I thought, 107 “I have worked in vain;
I have expended my energy for absolutely nothing.” 108
But the Lord will vindicate me;
my God will reward me. 109
49:5 So now the Lord says,
the one who formed me from birth 110 to be his servant –
he did this 111 to restore Jacob to himself,
so that Israel might be gathered to him;
and I will be honored 112 in the Lord’s sight,
for my God is my source of strength 113 –
49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 114 of Israel? 115
I will make you a light to the nations, 116
so you can bring 117 my deliverance to the remote regions of the earth.”
49:7 This is what the Lord,
the protector 118 of Israel, their Holy One, 119 says
to the one who is despised 120 and rejected 121 by nations, 122
a servant of rulers:
“Kings will see and rise in respect, 123
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
49:8 This is what the Lord says:
“At the time I decide to show my favor, I will respond to you;
in the day of deliverance I will help you;
I will protect you 124 and make you a covenant mediator for people, 125
and to reassign the desolate property.
49:9 You will say 128 to the prisoners, ‘Come out,’
and to those who are in dark dungeons, 129 ‘Emerge.’ 130
They will graze beside the roads;
on all the slopes they will find pasture.
49:10 They will not be hungry or thirsty;
the sun’s oppressive heat will not beat down on them, 131
for one who has compassion on them will guide them;
he will lead them to springs of water.
49:11 I will make all my mountains into a road;
I will construct my roadways.”
49:12 Look, they come from far away!
Look, some come from the north and west,
and others from the land of Sinim! 132
49:13 Shout for joy, O sky! 133
Rejoice, O earth!
Let the mountains give a joyful shout!
For the Lord consoles his people
and shows compassion to the 134 oppressed.
49:14 “Zion said, ‘The Lord has abandoned me,
the sovereign master 135 has forgotten me.’
49:15 Can a woman forget her baby who nurses at her breast? 136
Can she withhold compassion from the child she has borne? 137
Even if mothers 138 were to forget,
I could never forget you! 139
49:16 Look, I have inscribed your name 140 on my palms;
your walls are constantly before me.
49:17 Your children hurry back,
while those who destroyed and devastated you depart.
49:18 Look all around you! 141
All of them gather to you.
As surely as I live,” says the Lord,
“you will certainly wear all of them like jewelry;
you will put them on as if you were a bride.
49:19 Yes, your land lies in ruins;
it is desolate and devastated. 142
But now you will be too small to hold your residents,
and those who devoured you will be far away.
49:20 Yet the children born during your time of bereavement
will say within your hearing,
‘This place is too cramped for us, 143
make room for us so we can live here.’ 144
49:21 Then you will think to yourself, 145
‘Who bore these children for me?
I was bereaved and barren,
dismissed and divorced. 146
Who raised these children?
Look, I was left all alone;
where did these children come from?’”
49:22 This is what the sovereign Lord says:
“Look I will raise my hand to the nations;
I will raise my signal flag to the peoples.
They will bring your sons in their arms
and carry your daughters on their shoulders.
49:23 Kings will be your children’s 147 guardians;
their princesses will nurse your children. 148
With their faces to the ground they will bow down to you
and they will lick the dirt on 149 your feet.
Then you will recognize that I am the Lord;
those who wait patiently for me are not put to shame.
49:24 Can spoils be taken from a warrior,
or captives be rescued from a conqueror? 150
49:25 Indeed,” says the Lord,
“captives will be taken from a warrior;
spoils will be rescued from a conqueror.
I will oppose your adversary
and I will rescue your children.
49:26 I will make your oppressors eat their own flesh;
they will get drunk on their own blood, as if it were wine. 151
Then all humankind 152 will recognize that
I am the Lord, your deliverer,
your protector, 153 the powerful ruler of Jacob.” 154
Revelation 19:1-21
Context19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 155
For he has judged 156 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 157 poured out by her own hands!” 158
19:3 Then 159 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 160 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 161 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 162 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 163 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 164
“Hallelujah!
For the Lord our God, 165 the All-Powerful, 166 reigns!
19:7 Let us rejoice 167 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 168 (for the fine linen is the righteous deeds of the saints). 169
19:9 Then 170 the angel 171 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 172 I threw myself down 173 at his feet to worship him, but 174 he said, “Do not do this! 175 I am only 176 a fellow servant 177 with you and your brothers 178 who hold to the testimony about 179 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 180 I saw heaven opened and here came 181 a white horse! The 182 one riding it was called “Faithful” and “True,” and with justice 183 he judges and goes to war. 19:12 His eyes are like a fiery 184 flame and there are many diadem crowns 185 on his head. He has 186 a name written 187 that no one knows except himself. 19:13 He is dressed in clothing dipped 188 in blood, and he is called 189 the Word of God. 19:14 The 190 armies that are in heaven, dressed in white, clean, fine linen, 191 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 192 He 193 will rule 194 them with an iron rod, 195 and he stomps the winepress 196 of the furious 197 wrath of God, the All-Powerful. 198 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 199 I saw one angel standing in 200 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 201
“Come, gather around for the great banquet 202 of God,
19:18 to eat 203 your fill 204 of the flesh of kings,
the flesh of generals, 205
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 206
and small and great!”
19:19 Then 207 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 208 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 209 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 210 19:21 The 211 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 212 themselves with their flesh.
1 tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.
2 tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”
3 tn Heb “hide yourself.”
4 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”
5 tn Heb “your brother” (also later in this verse).
6 tn Heb “is not.” The idea of “residing” is implied.
7 tn Heb “and you do not know him.”
8 tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.
9 tn Heb “your brother” (also in v. 4).
10 tn Heb “you must not hide yourself.”
11 tn Heb “you must not see.” See note at 22:1.
12 tn Heb “and (must not) hide yourself from them.”
13 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”
14 tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.
15 tn Heb “a man’s clothing.”
16 tn The Hebrew term תּוֹעֵבָה (to’evah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.
17 tn Heb “and the mother sitting upon the chicks or the eggs.”
18 tn Heb “sons,” used here in a generic sense for offspring.
19 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”
20 tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”
21 tn Heb “that you not place bloodshed in your house.”
22 tn Heb “set apart.” The verb קָדַשׁ (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37-38; Hag 2:12).
23 tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.
24 tn Heb “twisted threads” (גְּדִלִים, gÿdilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”
25 tn Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations.
26 tn Heb “hate.” See note on the word “other” in Deut 21:15. Cf. NAB “comes to dislike”; NASB “turns against”; TEV “decides he doesn’t want.”
27 tn Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”
28 tn Heb “brings against her a bad name”; NIV “gives her a bad name.”
29 tn Heb “drew near to her.” This is another Hebrew euphemism for having sexual relations.
30 sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.
31 tn Heb “hated.” See note on the word “other” in Deut 21:15.
32 tn Heb “they will spread the garment.”
33 tn Heb “discipline.”
34 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.
35 tn Heb “brought forth a bad name.”
36 tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”
37 tn Heb “burn.” See note on Deut 21:21.
38 tn Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.
39 tn Heb “a woman married to a husband.”
40 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
41 tn Heb “finds.”
42 tn Heb “lies with.”
43 tn Heb “humbled.”
44 tn Heb “wife.”
45 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
46 tn Heb “found,” also in vv. 27, 28.
47 tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.
48 tn Heb “the man who lay with her, only him.”
49 tn Heb “his neighbor.”
50 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
51 tn Heb “lies with.”
52 sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.
53 tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”
54 sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.
55 tn Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”).
56 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.
57 tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.
58 sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).
59 tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.
sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.
60 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).
61 tn Since the
62 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
63 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
64 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
65 tn Heb “in the day of your power.”
66 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
67 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
68 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
69 tn Heb “to you [is].”
70 tn Or “swears, vows.”
71 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
72 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
73 tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
74 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
75 tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew
76 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
77 tn Heb “in the day of his anger.”
78 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
79 tn Or “among.”
80 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
81 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
82 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).
83 sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
84 tn Heb “sought out.”
85 tn For other uses of the Hebrew phrase וְהָדָר-הוֹד (hod-vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.
86 tn Or “stands.”
87 tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).
88 tn Heb “a memorial he had made for his amazing deeds.”
89 tn Or “gave,” if the events of the exodus and conquest period (see v. 6, 9) are primarily in view.
90 tn Heb “those who fear him.”
91 tn Or “he remembers his covenant forever” (see Ps 105:8).
92 tn Heb “the strength of his deeds he proclaimed to his people, to give to them an inheritance of nations.”
93 tn Heb “the deeds of his hands [are].”
94 tn That is, fair and for man’s good.
95 tn Heb “done in faithfulness and uprightness.” The passive participle probably has the force of a gerund. See L. C. Allen, Psalms 101-150 (WBC), 89.
96 tn Heb “redemption he sent for his people.”
97 tn Heb “he commanded forever his covenant.”
98 tn Heb “the beginning of wisdom [is] the fear of the
99 tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.
100 tn Heb “his praise stands forever.”
101 tn Or “islands” (NASB, NIV); NLT “in far-off lands.”
sn The Lord’s special servant, introduced in chap. 42, speaks here of his commission.
102 tn Heb “called me from the womb.”
103 tn Heb “from the inner parts of my mother he mentioned my name.”
104 tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”
105 sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.
106 sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.
107 tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”
108 tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.
109 tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”
110 tn Heb “from the womb” (so KJV, NASB).
111 tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.
112 tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”
113 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.
114 tn Heb “the protected [or “preserved”] ones.”
115 sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
117 tn Heb “be” (so KJV, ASV); CEV “you must take.”
118 tn Heb “redeemer.” See the note at 41:14.
119 sn See the note on the phrase “the Holy One of Israel” in 1:4.
120 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
121 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
122 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
123 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
124 tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).
125 tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.
126 tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”
127 tn The “land” probably stands by metonymy for the ruins within it.
128 tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.
129 tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”
130 tn Heb “show yourselves” (so ASV, NAB, NASB).
131 tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”
132 tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).
sn The precise location of the land of Sinim is uncertain, but since the north and west are mentioned in the previous line, it was a probably located in the distant east or south.
133 tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
134 tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).
135 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
136 tn Heb “her suckling”; NASB “her nursing child.”
137 tn Heb “so as not to have compassion on the son of her womb?”
138 tn Heb “these” (so ASV, NASB).
139 sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.
140 tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.
141 tn Heb “Lift up around your eyes and see.”
142 tn Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.
143 tn Heb “me.” The singular is collective.
144 tn Heb “draw near to me so I can dwell.”
145 tn Heb “and you will say in your heart.”
146 tn Or “exiled and thrust away”; NIV “exiled and rejected.”
147 tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).
148 tn Heb “you.” See the preceding note.
149 tn Or “at your feet” (NAB, NIV); NLT “from your feet.”
150 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25).
151 sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.
152 tn Heb “flesh” (so KJV, NASB).
153 tn Heb “your redeemer.” See the note at 41:14.
154 tn Heb “the powerful [one] of Jacob.” See 1:24.
155 tn Compare the similar phrase in Rev 16:7.
156 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
157 tn See the note on the word “servants” in 1:1.
158 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
160 tn Or “her smoke ascends forever and ever.”
161 tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
162 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
164 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
165 tc Several
166 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
167 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
168 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
169 sn This phrase is treated as a parenthetical explanation by the author.
170 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
171 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
172 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
173 tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
174 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
175 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
176 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
177 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
178 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
179 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
180 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
181 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
182 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
183 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
184 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
185 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
186 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
187 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
188 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
tn Or perhaps “soaked.”
189 tn Grk “the name of him is called.”
190 tn Here καί (kai) has not been translated because of differences between Greek and English style.
191 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
192 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
193 tn Here καί (kai) has not been translated because of differences between Greek and English style.
194 tn Grk “will shepherd.”
195 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
196 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
197 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
198 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.”
199 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
200 tn The precise significance of ἐν (en) here is difficult to determine.
201 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
202 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
203 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
204 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
205 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
206 tn See the note on the word “servants” in 1:1.
207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
208 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
209 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
210 tn Traditionally, “brimstone.”
211 tn Here καί (kai) has not been translated because of differences between Greek and English style.
212 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
