Kejadian 49:10
Konteks49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 1
until he comes to whom it belongs; 2
the nations will obey him. 3
Mazmur 2:8
Konteks2:8 Ask me,
and I will give you the nations as your inheritance, 4
the ends of the earth as your personal property.
Mazmur 22:27
Konteks22:27 Let all the people of the earth acknowledge the Lord and turn to him! 5
Let all the nations 6 worship you! 7
Mazmur 72:7-11
Konteks72:7 During his days the godly will flourish; 8
peace will prevail as long as the moon remains in the sky. 9
72:8 May he rule 10 from sea to sea, 11
and from the Euphrates River 12 to the ends of the earth!
72:9 Before him the coastlands 13 will bow down,
and his enemies will lick the dust. 14
72:10 The kings of Tarshish 15 and the coastlands will offer gifts;
the kings of Sheba 16 and Seba 17 will bring tribute.
72:11 All kings will bow down to him;
all nations will serve him.
Mazmur 76:4
Konteks76:4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey. 18
Mazmur 77:2
Konteks77:2 In my time of trouble I sought 19 the Lord.
I kept my hand raised in prayer throughout the night. 20
I 21 refused to be comforted.
Mazmur 98:3
Konteks98:3 He remains loyal and faithful to the family of Israel. 22
All the ends of the earth see our God deliver us. 23
Mazmur 110:2-3
Konteks110:2 The Lord 24 extends 25 your dominion 26 from Zion.
Rule in the midst of your enemies!
110:3 Your people willingly follow you 27 when you go into battle. 28
On the holy hills 29 at sunrise 30 the dew of your youth 31 belongs to you. 32
Mazmur 117:1-2
Konteks117:1 Praise the Lord, all you nations!
Applaud him, all you foreigners! 34
117:2 For his loyal love towers 35 over us,
and the Lord’s faithfulness endures.
Praise the Lord!
Yesaya 2:2-3
Konteksthe mountain of the Lord’s temple will endure 37
as the most important of mountains,
and will be the most prominent of hills. 38
All the nations will stream to it,
2:3 many peoples will come and say,
“Come, let us go up to the Lord’s mountain,
to the temple of the God of Jacob,
so 39 he can teach us his requirements, 40
and 41 we can follow his standards.” 42
For Zion will be the center for moral instruction; 43
the Lord will issue edicts from Jerusalem. 44
Yesaya 49:6-8
Konteks49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 45 of Israel? 46
I will make you a light to the nations, 47
so you can bring 48 my deliverance to the remote regions of the earth.”
49:7 This is what the Lord,
the protector 49 of Israel, their Holy One, 50 says
to the one who is despised 51 and rejected 52 by nations, 53
a servant of rulers:
“Kings will see and rise in respect, 54
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 55 and make you a covenant mediator for people, 56
and to reassign the desolate property.
Yesaya 60:1-14
Konteks60:1 “Arise! Shine! For your light arrives!
The splendor 59 of the Lord shines on you!
60:2 For, look, darkness covers the earth
and deep darkness covers 60 the nations,
but the Lord shines on you;
his splendor 61 appears over you.
60:3 Nations come to your light,
kings to your bright light.
They all gather and come to you –
your sons come from far away
and your daughters are escorted by guardians.
60:5 Then you will look and smile, 63
you will be excited and your heart will swell with pride. 64
For the riches of distant lands 65 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 66
young camels from Midian and Ephah.
All the merchants of Sheba 67 will come,
bringing gold and incense
and singing praises to the Lord. 68
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 69
They will go up on my altar acceptably, 70
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 71 like a cloud,
who fly like doves to their shelters? 72
60:9 Indeed, the coastlands 73 look eagerly for me,
the large ships 74 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 75
the Holy One of Israel, 76 for he has bestowed honor on you.
60:10 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. 77
60:11 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. 78
60:12 Indeed, 79 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 80
60:13 The splendor of Lebanon will come to you,
its evergreens, firs, and cypresses together,
to beautify my palace; 81
I will bestow honor on my throne room. 82
60:14 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.’ 83
Yeremia 3:17
Konteks3:17 At that time the city of Jerusalem 84 will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. 85 They will no longer follow the stubborn inclinations of their own evil hearts. 86
Yeremia 16:19
Konteks“Lord, you give me strength and protect me.
You are the one I can run to for safety when I am in trouble. 88
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. 89
Zakharia 2:11
Konteks2:11 “Many nations will join themselves to the Lord on the day of salvation, 90 and they will also be my 91 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
Konteks8:20 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.”’” 92
Roma 15:9-12
Konteks15:9 and thus the Gentiles glorify God for his mercy. 93 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 94 15:10 And again it says: “Rejoice, O Gentiles, with his people.” 95 15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” 96 15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 97
[49:10] 1 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
[49:10] 2 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
[49:10] 3 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
[2:8] 4 sn I will give you the nations. The
[22:27] 5 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 6 tn Heb “families of the nations.”
[22:27] 7 tn Heb “before you.”
[72:7] 8 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 9 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 10 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 11 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.
[72:8] 12 tn Heb “the river,” a reference to the Euphrates.
[72:9] 13 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 14 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 15 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 16 sn Sheba was located in Arabia.
[72:10] 17 sn Seba was located in Africa.
[76:4] 18 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
[77:2] 19 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.
[77:2] 20 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.
[77:2] 21 tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[98:3] 22 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
[98:3] 23 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
[110:2] 24 tn Since the
[110:2] 25 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
[110:2] 26 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
[110:3] 27 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.”
[110:3] 28 tn Heb “in the day of your power.”
[110:3] 29 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
[110:3] 30 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.
[110:3] 31 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.
[110:3] 32 tn Heb “to you [is].”
[117:1] 33 sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.
[117:1] 34 tn Or “peoples” (see Ps 108:3).
[117:2] 35 tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.
[2:2] 36 tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.
[2:2] 37 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 38 tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.
[2:3] 39 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).
[2:3] 40 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.
[2:3] 41 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 42 tn Heb “walk in his ways.”
[2:3] 43 tn Heb “for out of Zion will go instruction.”
[2:3] 44 tn Heb “the word of the Lord from Jerusalem.”
[49:6] 45 tn Heb “the protected [or “preserved”] ones.”
[49:6] 46 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.
[49:6] 47 tn See the note at 42:6.
[49:6] 48 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[49:7] 49 tn Heb “redeemer.” See the note at 41:14.
[49:7] 50 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 51 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] 52 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] 53 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] 54 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.
[49:8] 55 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”).
[49:8] 56 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.
[49:8] 57 tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”
[49:8] 58 tn The “land” probably stands by metonymy for the ruins within it.
[60:1] 59 tn Or “glory” (so most English versions).
[60:2] 60 tn The verb “covers” is understood by ellipsis (note the preceding line).
[60:2] 61 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
[60:4] 62 tn Heb “Lift up around your eyes and see!”
[60:5] 63 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 64 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 65 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 66 tn Heb “an abundance of camels will cover you.”
[60:6] 67 tn Heb “all of them, from Sheba.”
[60:6] 68 tn Heb “and they will announce the praises of the Lord.”
[60:7] 69 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.
[60:7] 70 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) 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).
[60:8] 71 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 72 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 73 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 74 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 75 tn Heb “to the name of the Lord your God.”
[60:9] 76 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 77 tn Heb “in my favor I will have compassion on you.”
[60:11] 78 tn Or “led in procession.” The participle is passive.
[60:12] 79 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 80 tn The infinitive absolute appears before the finite verb for emphasis.
[60:13] 81 tn Or “holy place, sanctuary.”
[60:13] 82 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.”
[60:14] 83 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[3:17] 84 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 85 tn Heb “will gather to the name of the
[3:17] 86 tn Heb “the stubbornness of their evil hearts.”
[16:19] 87 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] 88 tn Heb “O
[16:19] 89 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
[2:11] 90 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 91 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
[8:23] 92 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).
[15:9] 93 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] 94 sn A quotation from Ps 18:49.
[15:10] 95 sn A quotation from Deut 32:43.
