1 Raja-raja 8:41-43

8:41 “Foreigners, who do not belong to your people Israel, will come from a distant land because of your reputation. ¹  8:42 When they hear about your great reputation ²  and your ability to accomplish mighty deeds, ³  they will come and direct their prayers toward this temple. 8:43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. ⁴  Then all the nations of the earth will acknowledge your reputation, ⁵  obey ⁶  you like your people Israel do, and recognize that this temple I built belongs to you. ⁷ 

Mazmur 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ⁸ 

Let all the nations ⁹  worship you! ¹⁰ 

Mazmur 86:9-10

86:9 All the nations, whom you created,

will come and worship you, ¹¹  O Lord.

They will honor your name.

86:10 For you are great and do amazing things.

You alone are God.

Mazmur 113:3

113:3 From east to west ¹² 

the Lord’s name is deserving of praise.

Yeremia 16:19

16:19 Then I said, ¹³ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ¹⁴ 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ¹⁵ 

Habakuk 2:14

2:14 For recognition of the Lord’s sovereign majesty will fill the earth

just as the waters fill up the sea. ¹⁶ 

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ¹⁷  and they will also be my ¹⁸  people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.

Zakharia 8:20-23

8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ¹⁹ 

Zakharia 14:9

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ²⁰ 

Kisah Para Rasul 2:4-13

2:4 All ²¹  of them were filled with the Holy Spirit, and they began to speak in other languages ²²  as the Spirit enabled them. ²³ 

2:5 Now there were devout Jews ²⁴  from every nation under heaven residing in Jerusalem. ²⁵  2:6 When this sound ²⁶  occurred, a crowd gathered and was in confusion, ²⁷  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ²⁸  “Aren’t ²⁹  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ³⁰  in our own native language? ³¹  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ³²  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ³³  and visitors from Rome, ³⁴  2:11 both Jews and proselytes, ³⁵  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ³⁶  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ³⁷  saying, “They are drunk on new wine!” ³⁸ 

Roma 15:6-11

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised ³⁹  on behalf of God’s truth to confirm the promises made to the fathers, ⁴⁰  15:9 and thus the Gentiles glorify God for his mercy. ⁴¹  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁴²  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁴³  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁴⁴ 

Wahyu 11:15

The Seventh Trumpet

11:15 Then ⁴⁵  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ⁴⁶ 

and he will reign for ever and ever.”

[8:41]  ¹ tn Heb “your name.” In the OT the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

[8:42]  ² tn Heb “your great name.” See the note on the word “reputation” in the previous verse.

[8:42]  ³ tn Heb “and your strong hand and your outstretched arm.”

[8:43]  ⁴ tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”

[8:43]  ⁵ tn Heb “your name.” See the note on the word “reputation” in v. 41.

[8:43]  ⁶ tn Heb “fear.”

[8:43]  ⁷ tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.

[22:27]  ⁸ tn Heb “may all the ends of the earth remember and turn to the Lord.” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.

[22:27]  ⁹ tn Heb “families of the nations.”

[22:27]  ¹⁰ tn Heb “before you.”

[86:9]  ¹¹ tn Or “bow down before you.”

[113:3]  ¹² tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.

[16:19]  ¹³ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).

[16:19]  ¹⁴ tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ¹⁵ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[16:19]  sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all.

[2:14]  ¹⁶ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

[2:11]  ¹⁷ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ¹⁸ tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[8:23]  ¹⁹ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

[14:9]  ²⁰ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[2:4]  ²¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ²² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ²³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ²⁴ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ²⁵ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:6]  ²⁶ tn Or “this noise.”

[2:6]  ²⁷ tn Or “was bewildered.”

[2:7]  ²⁸ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ²⁹ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ³⁰ tn Grk “we hear them, each one of us.”

[2:8]  ³¹ tn Grk “in our own language in which we were born.”

[2:9]  ³² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:10]  ³³ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ³⁴ map For location see JP4 A1.

[2:11]  ³⁵ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ³⁶ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ³⁷ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ³⁸ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[15:8]  ³⁹ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁴⁰ tn Or “to the patriarchs.”

[15:9]  ⁴¹ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁴² sn A quotation from Ps 18:49.

[15:10]  ⁴³ sn A quotation from Deut 32:43.

[15:11]  ⁴⁴ sn A quotation from Ps 117:1.

[11:15]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”