Isaiah 60:1-62:5
Zion’s Future Splendor
60 “Arise! Shine! For your light arrives!
The splendor[a] of the Lord shines on you!
2 For, look, darkness covers the earth
and deep darkness covers[b] the nations,
but the Lord shines on you;
his splendor[c] appears over you.
3 Nations come to your light,
kings to your bright light.
4 Look all around you![d]
They all gather and come to you—
your sons come from far away,
and your daughters are escorted by guardians.
5 Then you will look and smile,[e]
you will be excited and your heart will swell with pride.[f]
For the riches of distant lands[g] will belong to you,
and the wealth of nations will come to you.
6 Camel caravans will cover your roads,[h]
young camels from Midian and Ephah.
All the merchants of Sheba[i] will come,
bringing gold and incense
and singing praises to the Lord.[j]
7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices.[k]
They will go up on my altar acceptably,[l]
and I will bestow honor on my majestic temple.
8 Who are these who float along[m] like a cloud,
who fly like doves to their shelters?[n]
9 Indeed, the coastlands[o] look eagerly for me;
the large ships[p] are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God,[q]
the Holy One of Israel,[r] for he has bestowed honor on you.
10 Foreigners will rebuild your walls;
their kings will serve you.
Even though I struck you down in my anger,
I will restore my favor and have compassion on you.[s]
11 Your gates will remain open at all times;
they will not be shut during the day or at night,
so that the wealth of nations may be delivered,
with their kings leading the way.[t]
12 Indeed,[u] nations or kingdoms that do not serve you will perish;
such nations will definitely be destroyed.[v]
13 The splendor of Lebanon will come to you,
its evergreens, firs, and cypresses together,
to beautify my palace;[w]
I will bestow honor on my throne room.[x]
14 The children of your oppressors will come bowing to you;
all who treated you with disrespect will bow down at your feet.
They will call you, ‘The City of the Lord,
Zion of the Holy One of Israel.’[y]
15 You were once abandoned
and despised, with no one passing through,
but I will make you[z] a permanent source of pride
and joy to coming generations.
16 You will drink the milk of nations;
you will nurse at the breasts of kings.[aa]
Then you will recognize that I, the Lord, am your Deliverer,
your Protector,[ab] the Powerful One of Jacob.[ac]
17 Instead of bronze, I will bring you gold;
instead of iron, I will bring you silver;
instead of wood, I will bring you[ad] bronze;
instead of stones, I will bring you[ae] iron.
I will make prosperity[af] your overseer,
and vindication your sovereign ruler.[ag]
18 Sounds of violence will no longer be heard in your land,
or the sounds of[ah] destruction and devastation within your borders.
You will name your walls, ‘Deliverance,’
and your gates, ‘Praise.’
19 The sun will no longer supply light for you by day,
nor will the moon’s brightness shine on you;
the Lord will be your permanent source of light—
the splendor of your God will shine upon you.[ai]
20 Your sun will no longer set;
your moon will not disappear;[aj]
the Lord will be your permanent source of light;
your time[ak] of sorrow will be over.
21 All your people will be godly;[al]
they will possess the land permanently.
I will plant them like a shoot;
they will be the product of my labor,
through whom I reveal my splendor.[am]
22 The least of you will multiply into[an] a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!”[ao]
The Lord Will Rejuvenate His People
61 The Spirit of the Sovereign Lord is upon me,
because the Lord has chosen[ap] me.[aq]
He has commissioned[ar] me to encourage[as] the poor,
to help[at] the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
2 to announce the year when the Lord will show his favor,
the day when our God will seek vengeance,[au]
to console all who mourn,
3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy,[av] instead of mourning,
a garment symbolizing praise,[aw] instead of discouragement.[ax]
They will be called oaks of righteousness,[ay]
trees planted by the Lord to reveal his splendor.[az]
4 They will rebuild the perpetual ruins
and restore the places that were desolate;[ba]
they will reestablish the ruined cities,
the places that have been desolate since ancient times.
5 [bb] “Foreigners will take care of[bc] your sheep;
foreigners will work in your fields and vineyards.
6 You will be called, ‘the Lord’s priests,
servants of our God.’[bd]
You will enjoy[be] the wealth of nations
and boast about[bf] the riches you receive from them.[bg]
7 Instead of shame, you will get a double portion;[bh]
instead of humiliation, they will rejoice over the land they receive.[bi]
Yes,[bj] they will possess a double portion in their land
and experience lasting joy.
8 For I, the Lord, love justice
and hate robbery and sin.
I will repay them because of my faithfulness;[bk]
I will make a permanent covenant with them.
9 Their descendants will be known among the nations,
their offspring among the peoples.
All who see them will recognize that
the Lord has blessed them.”[bl]
10 I[bm] will greatly rejoice[bn] in the Lord;
I will be overjoyed because of my God.[bo]
For he clothes me in garments of deliverance;
he puts on me a robe symbolizing vindication.[bp]
I look like a bridegroom when he wears a turban as a priest would;
I look like a bride when she puts on her jewelry.[bq]
11 For just as the ground produces its crops
and a garden yields its produce,
so the Sovereign Lord will cause deliverance[br] to grow,
and give his people reason to praise him in the sight of all the nations.[bs]
The Lord Takes Delight in Zion
62 For the sake of Zion I will not be silent;
for the sake of Jerusalem I will not be quiet,
until her vindication shines brightly[bt]
and her deliverance burns like a torch.
2 Nations will see your vindication,
and all kings your splendor.
You will be called by a new name
that the Lord himself will give you.[bu]
3 You will be a majestic crown in the hand of the Lord,
a royal turban in the hand of your God.
4 You will no longer be called, “Abandoned,”
and your land will no longer be called “Desolate.”
Indeed,[bv] you will be called “My Delight is in Her,”[bw]
and your land “Married.”[bx]
For the Lord will take delight in you,
and your land will be married to him.[by]
5 As a young man marries a young woman,
so your sons[bz] will marry you.
As a bridegroom rejoices over a bride,
so your God will rejoice over you.
Footnotes:
- Isaiah 60:1 tn Or “glory” (so most English versions).
- Isaiah 60:2 tn The verb “covers” is understood by ellipsis (note the preceding line).
- Isaiah 60:2 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
- Isaiah 60:4 tn Heb “Lift up around your eyes and see!”
- Isaiah 60:5 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
- Isaiah 60:5 tn Heb “and it will tremble and be wide, your heart.”
- Isaiah 60:5 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
- Isaiah 60:6 tn Heb “an abundance of camels will cover you.”
- Isaiah 60:6 tn Heb “all of them, from Sheba.”
- Isaiah 60:6 tn Heb “and they will announce the praises of the Lord.”
- Isaiah 60:7 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
- Isaiah 60:7 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (ʿal) is dittographic (note the preceding יַעֲלוּ [yaʿalu]). Consequently, the form should be emended to לְרָצוֹן (leratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleting the preposition. As the above translation seeks to demonstrate, the preposition עַל (ʿal) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111), and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
- Isaiah 60:8 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
- Isaiah 60:8 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
- Isaiah 60:9 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
- Isaiah 60:9 tn Heb “the ships of Tarshish.” See the note at 2:16.
- Isaiah 60:9 tn Heb “to the name of the Lord your God.”
- Isaiah 60:9 sn See the note on the phrase “the Holy One of Israel” in 1:4.
- Isaiah 60:10 tn Heb “in my favor I will have compassion on you.”
- Isaiah 60:11 tn Or “led in procession.” The participle is passive.
- Isaiah 60:12 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
- Isaiah 60:12 tn The infinitive absolute appears before the finite verb for emphasis.
- Isaiah 60:13 tn Or “holy place, sanctuary.”
- Isaiah 60:13 tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”
- Isaiah 60:14 sn See the note on the phrase “the Holy One of Israel” in 1:4.
- Isaiah 60:15 tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”
- Isaiah 60:16 sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.
- Isaiah 60:16 tn Or “redeemer.” See the note at 41:14.
- Isaiah 60:16 sn See 1:24 and 49:26.
- Isaiah 60:17 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).
- Isaiah 60:17 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).
- Isaiah 60:17 tn Or “peace” (KJV and many other English versions).
- Isaiah 60:17 tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.
- Isaiah 60:18 tn The words “sounds of” are supplied in the translation for stylistic reasons.
- Isaiah 60:19 tn Heb “and your God for your splendor.”
- Isaiah 60:20 sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.
- Isaiah 60:20 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
- Isaiah 60:21 tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”
- Isaiah 60:21 tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”
- Isaiah 60:22 tn Heb “will become” (so NASB, NIV).
- Isaiah 60:22 tn Heb “I, the Lord, in its time, I will quickly do it.”
- Isaiah 61:1 tn Heb “anointed,” i.e., designated to carry out an assigned task.
- Isaiah 61:1 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
- Isaiah 61:1 tn Or “sent” (NAB); NCV “has appointed me.”
- Isaiah 61:1 tn Or “proclaim good news to.”
- Isaiah 61:1 tn Heb “to bind up [the wounds of].”
- Isaiah 61:2 tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.
- Isaiah 61:3 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
- Isaiah 61:3 tn Heb “garment of praise.”
- Isaiah 61:3 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
- Isaiah 61:3 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
- Isaiah 61:3 tn Heb “a planting of the Lord to reveal splendor.”
- Isaiah 61:4 tn Heb “and the formerly desolate places they will raise up.”
- Isaiah 61:5 sn The Lord speaks in vv. 7-8 (and possibly v. 9). It is not clear where the servant’s speech (see vv. 1-3a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech.
- Isaiah 61:5 tn Heb “will stand [in position] and shepherd.”
- Isaiah 61:6 tn The Hebrew text adds, “it will be said concerning you.”
- Isaiah 61:6 tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”
- Isaiah 61:6 tc The form in the Hebrew text probably needs to be emended to יִתְאַמְּרוּ (yitʾammeru), a Hitpael from אָמַר (ʾamar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).
- Isaiah 61:6 tn Heb “their glory” (i.e., riches).
- Isaiah 61:7 tn Heb “instead of your shame, a double portion.”
- Isaiah 61:7 tn Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תַחַת (takhat, “instead of”) is understood by ellipsis (note the preceding line).
- Isaiah 61:7 tn Heb “therefore” (so KJV, NASB); NIV “and so.”
- Isaiah 61:8 tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”
- Isaiah 61:9 tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”
- Isaiah 61:10 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.
- Isaiah 61:10 tn The infinitive absolute appears before the finite verb for emphasis.
- Isaiah 61:10 tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”
- Isaiah 61:10 tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”
- Isaiah 61:10 tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.
- Isaiah 61:11 tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).
- Isaiah 61:11 tn Heb “and praise before all the nations.”
- Isaiah 62:1 tn Heb “goes forth like brightness.”
- Isaiah 62:2 tn Heb “which the mouth of the Lord will designate.”
- Isaiah 62:4 tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”
- Isaiah 62:4 tn Hebrew חֶפְצִי־בָהּ (kheftsi vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).
- Isaiah 62:4 tn Hebrew בְּעוּלָה (beʿulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).
- Isaiah 62:4 tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.
- Isaiah 62:5 tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (baʿal) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).
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Philippians 1:27-2:18
27 Only conduct yourselves[a] in a manner worthy of the gospel of Christ so that—whether I come and see you or whether I remain absent—I should hear that[b] you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel,[c] 28 and by not being intimidated in any way by your opponents. This is[d] a sign of their[e] destruction, but of your salvation—a sign which[f] is from God. 29 For it has been granted to you[g] not only to believe in Christ but also to suffer for him, 30 since you are encountering[h] the same conflict that you saw me face and now hear that I am facing.[i]
Christian Unity and Christ’s Humility
2 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit,[j] any affection or mercy,[k] 2 complete my joy and be of the same mind,[l] by having the same love, being united in spirit,[m] and having one purpose. 3 Instead of being motivated by selfish ambition[n] or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned[o] not only[p] about your own interests, but about the interests of others as well.[q] 5 You should have the same attitude toward one another that Christ Jesus had,[r]
6 [s] who though he existed in the form of God[t]
did not regard equality with God
as something to be grasped,
7 but emptied himself
by taking on the form of a slave,[u]
by looking like other men,[v]
and by sharing in human nature.[w]
8 He humbled himself,
by becoming obedient to the point of death
—even death on a cross!
9 As a result God highly exalted him
and gave him the name
that is above every name,
10 so that at the name of Jesus
every knee will bow
—in heaven and on earth and under the earth—
11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.
Lights in the World
12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence,[x] 13 for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God. 14 Do everything without grumbling or arguing, 15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world[y] 16 by holding on to[z] the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 18 And in the same way you also should be glad and rejoice together with me.
Footnotes:
- Philippians 1:27 tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesthe) connotes the life of a freeman in a free Roman colony.sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).
- Philippians 1:27 tn Grk “the things concerning you, [namely,] that.” The ὅτι (hoti) clause is appositional to τὰ περὶ ὑμῶν (ta peri humōn) and therefore “the things concerning you” was not translated.
- Philippians 1:27 tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).
- Philippians 1:28 tn Grk “which is,” continuing the sentence begun in v. 27.sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.
- Philippians 1:28 tn Grk “to them.” sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).
- Philippians 1:28 tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.
- Philippians 1:29 tn Grk “For that which is on behalf of Christ has been granted to you—namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to huper Christou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.
- Philippians 1:30 tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.
- Philippians 1:30 tn Grk “that you saw in me and now hear [to be] in me.”
- Philippians 2:1 tn Or “spiritual fellowship” if πνεύματος (pneumatos) is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
- Philippians 2:1 tn Grk “affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
- Philippians 2:2 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (hina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
- Philippians 2:2 tn The Greek word here is σύμψυχοι (sumpsuchoi, literally “fellow souled”).
- Philippians 2:3 tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (phronēte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”
- Philippians 2:4 tn On the meaning “be concerned about” for σκοπέω (skopeō), see L&N 27.36.
- Philippians 2:4 tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”).
- Philippians 2:4 tc The bulk of the Western witnesses (D*,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns (the absence of the καί makes the statement express absolute self-denial). Strong external attestation for its inclusion from excellent witnesses as well as the majority (P46 א A B C D1 Ψ 075 0278 33 1175 1241 1505 1739 1881 2464 M sy) also marks it as autographic.tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (hina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.
- Philippians 2:5 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”
- Philippians 2:6 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
- Philippians 2:6 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
- Philippians 2:7 tn See the note on the word “slaves” in 1:1.
- Philippians 2:7 tn Grk “by coming in the likeness of people.”sn The Greek expression underlying by looking like other men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anthrōpoi), but was in fact different from them in that he did not have a sin nature.
- Philippians 2:7 tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA28 and UBS5 editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.
- Philippians 2:12 tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.
- Philippians 2:15 tn Or “as stars in the universe.”
- Philippians 2:16 tn Or “holding out, holding forth.”
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Psalm 72
Psalm 72[a]
For[b] Solomon.
72 O God, grant the king the ability to make just decisions.[c]
Grant the king’s son[d] the ability to make fair decisions.[e]
2 Then he will judge[f] your people fairly,
and your oppressed ones[g] equitably.
3 The mountains will bring news of peace to the people,
and the hills will announce justice.[h]
4 He will defend[i] the oppressed among the people;
he will deliver[j] the children[k] of the poor
and crush the oppressor.
5 People will fear[l] you[m] as long as the sun and moon remain in the sky,
for generation after generation.[n]
6 He[o] will descend like rain on the mown grass,[p]
like showers that drench[q] the earth.[r]
7 During his days the godly will flourish;[s]
peace will prevail as long as the moon remains in the sky.[t]
8 May he rule[u] from sea to sea,[v]
and from the Euphrates River[w] to the ends of the earth.
9 Before him the coastlands[x] will bow down,
and his enemies will lick the dust.[y]
10 The kings of Tarshish[z] and the coastlands will offer gifts;
the kings of Sheba[aa] and Seba[ab] will bring tribute.
11 All kings will bow down to him;
all nations will serve him.
12 For he will rescue the needy[ac] when they cry out for help,
and the oppressed[ad] who have no defender.
13 He will take pity[ae] on the poor and needy;
the lives of the needy he will save.
14 From harm and violence he will defend them;[af]
he will value their lives.[ag]
15 May he live![ah] May they offer him gold from Sheba.[ai]
May they continually pray for him.
May they pronounce blessings on him all day long.[aj]
16 May there be[ak] an abundance[al] of grain in the earth;
on the tops[am] of the mountains may it[an] sway.[ao]
May its[ap] fruit trees[aq] flourish[ar] like the forests of Lebanon.[as]
May its crops[at] be as abundant[au] as the grass of the earth.[av]
17 May his fame endure.[aw]
May his dynasty last as long as the sun remains in the sky.[ax]
May they use his name when they formulate their blessings.[ay]
May all nations consider him to be favored by God.[az]
18 The Lord God, the God of Israel, deserves praise.[ba]
He alone accomplishes amazing things.[bb]
19 His glorious name deserves praise[bc] forevermore.
May his majestic splendor[bd] fill the whole earth.
We agree! We agree![be]
20 This collection of the prayers of David son of Jesse ends here.[bf]
Footnotes:
- Psalm 72:1 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
- Psalm 72:1 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
- Psalm 72:1 tn Heb “O God, your judgments to [the] king give.”
- Psalm 72:1 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
- Psalm 72:1 tn Heb “and your justice to [the] son of [the] king.”
- Psalm 72:2 tn The prefixed verbal form appears to be an imperfect, not a jussive.
- Psalm 72:2 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
- Psalm 72:3 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.
- Psalm 72:4 tn Heb “judge [for].”
- Psalm 72:4 tn The prefixed verbal form appears to be an imperfect, not a jussive.
- Psalm 72:4 tn Heb “sons.”
- Psalm 72:5 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (veyaʾarikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).
- Psalm 72:5 tn God is the addressee (see vv. 1-2).
- Psalm 72:5 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
- Psalm 72:6 tn That is, the king (see vv. 2, 4).
- Psalm 72:6 tn The rare term גֵּז (gez) refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
- Psalm 72:6 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzefu). The translation assumes the latter.
- Psalm 72:6 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
- Psalm 72:7 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
- Psalm 72:7 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
- Psalm 72:8 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
- Psalm 72:8 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
- Psalm 72:8 tn Heb “the river,” a reference to the Euphrates.
- Psalm 72:9 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
- Psalm 72:9 sn As they bow down before him, it will appear that his enemies are licking the dust.
- Psalm 72:10 sn Tarshish was a distant western port, the precise location of which is uncertain.
- Psalm 72:10 sn Sheba was located in Arabia.
- Psalm 72:10 sn Seba was located in Africa.
- Psalm 72:12 tn The singular is representative. The typical needy individual here represents the entire group.
- Psalm 72:12 tn The singular is representative. The typical oppressed individual here represents the entire group.
- Psalm 72:13 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
- Psalm 72:14 tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).
- Psalm 72:14 tn Heb “their blood will be precious in his eyes.”
- Psalm 72:15 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yekhi hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
- Psalm 72:15 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
- Psalm 72:15 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
- Psalm 72:16 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
- Psalm 72:16 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sefiakh, “second growth”).
- Psalm 72:16 tn Heb “top” (singular).
- Psalm 72:16 tn That is, the grain.
- Psalm 72:16 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
- Psalm 72:16 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (ʾerets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (roʾsh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
- Psalm 72:16 tn Heb “fruit.”
- Psalm 72:16 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (veyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (vaʿamir, “and [its] crops”).
- Psalm 72:16 tn Heb “like Lebanon.”
- Psalm 72:16 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (ʿamir, “crops”).
- Psalm 72:16 tn The translation assumes that the verb צוּץ (tsuts, “flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
- Psalm 72:16 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
- Psalm 72:17 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
- Psalm 72:17 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yenayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
- Psalm 72:17 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (ʾashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.
- Psalm 72:17 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
- Psalm 72:18 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
- Psalm 72:18 tn Heb “[the] one who does amazing things by himself.”
- Psalm 72:19 tn Heb “[be] blessed.”
- Psalm 72:19 tn Or “glory.”
- Psalm 72:19 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen veʾamen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
- Psalm 72:20 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).
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Proverbs 24:11-12
11 Deliver those being taken away to death,
and hold back those slipping to the slaughter.[a]
12 If you say, “But we did not know about this,”
won’t[b] the one who evaluates[c] hearts discern it?
Won’t the one who guards your life realize[d]
and repay each person according to his deeds?[e]
Footnotes:
- Proverbs 24:11 tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster—whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.
- Proverbs 24:12 tn Heb “Will he not?” The verb is an imperfect stative and so should be understood as future or modal. Likewise the verb in the next line.
- Proverbs 24:12 tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”
- Proverbs 24:12 tn The imperfect of the stative verb יָדַע (yadaʿ, “to know”) means “will know/come to know,” thus “will learn, find out, realize.”
- Proverbs 24:12 sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.
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