Yesaya 24:15-16

24:15 So in the east ¹  extol the Lord,

along the seacoasts extol ²  the fame ³  of the Lord God of Israel.

24:16 From the ends of the earth we ⁴  hear songs –

the Just One is majestic. ⁵ 

But I ⁶  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ⁷ 

Yesaya 66:18-19

66:18 “I hate their deeds and thoughts! So I am coming ⁸  to gather all the nations and ethnic groups; ⁹  they will come and witness my splendor. 66:19 I will perform a mighty act among them ¹⁰  and then send some of those who remain to the nations – to Tarshish, Pul, ¹¹  Lud ¹²  (known for its archers ¹³ ), Tubal, Javan, ¹⁴  and to the distant coastlands ¹⁵  that have not heard about me or seen my splendor. They will tell the nations of my splendor.

Mazmur 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹⁶ 

Let all the nations ¹⁷  worship you! ¹⁸ 

Mazmur 96:3-10

96:3 Tell the nations about his splendor!

Tell ¹⁹  all the nations about his amazing deeds!

96:4 For the Lord is great and certainly worthy of praise;

he is more awesome than all gods. ²⁰ 

96:5 For all the gods of the nations are worthless, ²¹ 

but the Lord made the sky.

96:6 Majestic splendor emanates from him; ²² 

his sanctuary is firmly established and beautiful. ²³ 

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

96:8 Ascribe to the Lord the splendor he deserves! ²⁴ 

Bring an offering and enter his courts!

96:9 Worship the Lord in holy attire! ²⁵ 

Tremble before him, all the earth!

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

Mazmur 117:1-2

Psalm 117 ²⁶ 

117:1 Praise the Lord, all you nations!

Applaud him, all you foreigners! ²⁷ 

117:2 For his loyal love towers ²⁸  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Roma 15:9-11

15:9 and thus the Gentiles glorify God for his mercy. ²⁹  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ³⁰  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ³¹  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ³² 

Wahyu 5:9-10

5:9 They were singing a new song: ³³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁴ 

and at the cost of your own blood ³⁵  you have purchased ³⁶  for God

persons ³⁷  from every tribe, language, ³⁸  people, and nation.

5:10 You have appointed ³⁹  them ⁴⁰  as a kingdom and priests ⁴¹  to serve ⁴²  our God, and they will reign ⁴³  on the earth.”

Wahyu 7:9-12

7:9 After these things I looked, and here was ⁴⁴  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁴⁵  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ⁴⁶ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ⁴⁷  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ⁴⁸  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

[24:15]  ¹ tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).

[24:15]  ² tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ³ tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[24:16]  ⁴ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ⁵ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ⁶ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ⁷ tn Heb “and [with] deception deceivers deceive.”

[24:16]  tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.

[66:18]  ⁸ tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).

[66:18]  ⁹ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”

[66:19]  ¹⁰ tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).

[66:19]  ¹¹ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ¹² sn That is, Lydia (in Asia Minor).

[66:19]  ¹³ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ¹⁴ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ¹⁵ tn Or “islands” (NIV).

[22:27]  ¹⁶ 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]  ¹⁷ tn Heb “families of the nations.”

[22:27]  ¹⁸ tn Heb “before you.”

[96:3]  ¹⁹ tn The verb “tell” is understood by ellipsis (note the preceding line).

[96:4]  ²⁰ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[96:5]  ²¹ tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.

[96:6]  ²² tn Heb “majesty and splendor [are] before him.”

[96:6]  ²³ tn Heb “strength and beauty [are] in his sanctuary.”

[96:8]  ²⁴ tn Heb “the splendor of [i.e., “due”] his name.”

[96:9]  ²⁵ tn Or “in holy splendor.”

[117:1]  ²⁶ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

[117:1]  ²⁷ tn Or “peoples” (see Ps 108:3).

[117:2]  ²⁸ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[15:9]  ²⁹ 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]  ³⁰ sn A quotation from Ps 18:49.

[15:10]  ³¹ sn A quotation from Deut 32:43.

[15:11]  ³² sn A quotation from Ps 117:1.

[5:9]  ³³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³⁵ 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]  ³⁶ 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 mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ³⁷ 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]  ³⁸ 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.

[5:10]  ³⁹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴⁰ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁴¹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴² tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁴³ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[7:9]  ⁴⁴ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁴⁵ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ⁴⁶ tn The dative here has been translated as a dative of possession.

[7:11]  ⁴⁷ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁴⁸ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”