Yesaya 43:14
Konteks43:14 This is what the Lord says,
your protector, 1 the Holy One of Israel: 2
“For your sake I send to Babylon
and make them all fugitives, 3
turning the Babylonians’ joyful shouts into mourning songs. 4
Yesaya 44:6
Konteks44:6 This is what the Lord, Israel’s king, says,
their protector, 5 the Lord who commands armies:
“I am the first and I am the last,
there is no God but me.
Yesaya 44:24
Konteks44:24 This is what the Lord, your protector, 6 says,
the one who formed you in the womb:
“I am the Lord, who made everything,
who alone stretched out the sky,
who fashioned the earth all by myself, 7
Yesaya 47:4
Konteks47:4 says our protector –
the Lord who commands armies is his name,
the Holy One of Israel. 8
Yesaya 48:17
Konteks48:17 This is what the Lord, your protector, 9 says,
the Holy One of Israel: 10
“I am the Lord your God,
who teaches you how to succeed,
who leads you in the way you should go.
Yesaya 49:7
Konteks49:7 This is what the Lord,
the protector 11 of Israel, their Holy One, 12 says
to the one who is despised 13 and rejected 14 by nations, 15
a servant of rulers:
“Kings will see and rise in respect, 16
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
Yesaya 49:26
Konteks49:26 I will make your oppressors eat their own flesh;
they will get drunk on their own blood, as if it were wine. 17
Then all humankind 18 will recognize that
I am the Lord, your deliverer,
your protector, 19 the powerful ruler of Jacob.” 20
Yesaya 54:5
Konteks54:5 For your husband is the one who made you –
the Lord who commands armies is his name.
He is your protector, 21 the Holy One of Israel. 22
He is called “God of the entire earth.”
Yesaya 54:8
Konteks54:8 In a burst 23 of anger I rejected you 24 momentarily,
but with lasting devotion I will have compassion on you,”
says your protector, 25 the Lord.
Yesaya 59:20
Konteks59:20 “A protector 26 comes to Zion,
to those in Jacob who repent of their rebellious deeds,” 27 says the Lord.
Yesaya 60:16
Konteks60:16 You will drink the milk of nations;
you will nurse at the breasts of kings. 28
Then you will recognize that I, the Lord, am your deliverer,
your protector, 29 the powerful ruler of Jacob. 30
Yesaya 63:16
Konteks63:16 For you are our father,
though Abraham does not know us
and Israel does not recognize us.
You, Lord, are our father;
you have been called our protector from ancient times. 31
Ayub 19:25
Konteks19:25 As for me, I know that my Redeemer 32 lives,
and that as the last 33
he will stand upon the earth. 34
Mazmur 19:14
Konteks19:14 May my words and my thoughts
be acceptable in your sight, 35
O Lord, my sheltering rock 36 and my redeemer. 37
Yeremia 50:34
Konteks50:34 But the one who will rescue them 38 is strong.
He is known as the Lord who rules over all. 39
He will strongly 40 champion their cause.
As a result 41 he will bring peace and rest to the earth,
but trouble and turmoil 42 to the people who inhabit Babylonia. 43
Galatia 3:13
Konteks3:13 Christ redeemed us from the curse of the law by becoming 44 a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) 45
Titus 2:14
Konteks2:14 He 46 gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, 47 who are eager to do good. 48
Wahyu 5:9
Konteks5:9 They were singing a new song: 49
“You are worthy to take the scroll
and to open its seals
because you were killed, 50
and at the cost of your own blood 51 you have purchased 52 for God
persons 53 from every tribe, language, 54 people, and nation.
[43:14] 1 tn Or “kinsman redeemer.” See the note at 41:14.
[43:14] 2 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:14] 3 tn Heb “and I bring down [as] fugitives all of them.”
[43:14] 4 tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.
[44:6] 5 tn Heb “his kinsman redeemer.” See the note at 41:14.
[44:24] 6 tn Heb “your redeemer.” See the note at 41:14.
[44:24] 7 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.
[47:4] 8 tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.
[47:4] sn See the note on the phrase “the Holy One of Israel” in 1:4.
[48:17] 9 tn Heb “your redeemer.” See the note at 41:14.
[48:17] 10 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 11 tn Heb “redeemer.” See the note at 41:14.
[49:7] 12 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 13 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.”
[49:7] 14 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.”
[49:7] 15 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).
[49:7] 16 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.
[49:26] 17 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.
[49:26] 18 tn Heb “flesh” (so KJV, NASB).
[49:26] 19 tn Heb “your redeemer.” See the note at 41:14.
[49:26] 20 tn Heb “the powerful [one] of Jacob.” See 1:24.
[54:5] 21 tn Or “redeemer.” See the note at 41:14.
[54:5] 22 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[54:8] 23 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”
[54:8] 24 tn Heb “I hid my face from you.”
[54:8] 25 tn Or “redeemer.” See the note at 41:14.
[59:20] 26 tn Or “redeemer.” See the note at 41:14.
[59:20] 27 tn Heb “and to those who turn from rebellion in Jacob.”
[60:16] 28 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.
[60:16] 29 tn Or “redeemer.” See the note at 41:14.
[60:16] 30 sn See 1:24 and 49:26.
[63:16] 31 tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”
[19:25] 32 tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.
[19:25] 33 tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).
[19:25] 34 tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.
[19:14] 35 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
[19:14] 36 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
[19:14] 37 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
[50:34] 38 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.
[50:34] 39 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
[50:34] 40 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
[50:34] 41 tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.
[50:34] 42 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.
[50:34] 43 tn This translation again reflects the problem often encountered in these prophecies where the
[3:13] 44 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.
[3:13] 45 sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.
[2:14] 46 tn Grk “who” (as a continuation of the previous clause).
[2:14] 47 tn Or “a people who are his very own.”
[2:14] 48 tn Grk “for good works.”
[5:9] 49 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 50 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 51 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 52 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 53 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 54 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
