Yesaya 24:14-16

24:14 They ¹  lift their voices and shout joyfully;

they praise ²  the majesty of the Lord in the west.

24:15 So in the east ³  extol the Lord,

along the seacoasts extol ⁴  the fame ⁵  of the Lord God of Israel.

24:16 From the ends of the earth we ⁶  hear songs –

the Just One is majestic. ⁷ 

But I ⁸  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ⁹ 

Yesaya 42:10-12

42:10 Sing to the Lord a brand new song!

Praise him ¹⁰  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ¹¹ 

you coastlands ¹²  and those who live there!

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

42:12 Let them give the Lord the honor he deserves; ¹³ 

let them praise his deeds in the coastlands. ¹⁴ 

Zefanya 2:11

2:11 The Lord will terrify them, ¹⁵ 

for ¹⁶  he will weaken ¹⁷  all the gods of the earth.

All the distant nations will worship the Lord in their own lands. ¹⁸ 

Yohanes 4:21-23

4:21 Jesus said to her, “Believe me, woman, ¹⁹  a time ²⁰  is coming when you will worship ²¹  the Father neither on this mountain nor in Jerusalem. 4:22 You people ²²  worship what you do not know. We worship what we know, because salvation is from the Jews. ²³  4:23 But a time ²⁴  is coming – and now is here ²⁵  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ²⁶  such people to be ²⁷  his worshipers. ²⁸ 

Kisah Para Rasul 10:30-35

10:30 Cornelius ²⁹  replied, ³⁰  “Four days ago at this very hour, at three o’clock in the afternoon, ³¹  I was praying in my house, and suddenly ³²  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ³³  have been remembered before God. ³⁴  10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ³⁵  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ³⁶  So now we are all here in the presence of God ³⁷  to listen ³⁸  to everything the Lord has commanded you to say to us.” ³⁹ 

10:34 Then Peter started speaking: ⁴⁰  “I now truly understand that God does not show favoritism in dealing with people, ⁴¹  10:35 but in every nation ⁴²  the person who fears him ⁴³  and does what is right ⁴⁴  is welcomed before him.

Roma 15:9-11

15:9 and thus the Gentiles glorify God for his mercy. ⁴⁵  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁴⁶  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁴⁷  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁴⁸ 

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁴⁹  the gospel of God ⁵⁰  like a priest, so that the Gentiles may become an acceptable offering, ⁵¹  sanctified by the Holy Spirit.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁵² 

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ⁵³  because he has nothing evil to say about us.

Wahyu 8:3

8:3 Another ⁵⁴  angel holding ⁵⁵  a golden censer ⁵⁶  came and was stationed ⁵⁷  at the altar. A ⁵⁸  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

[24:14]  ¹ sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.

[24:14]  ² tn Heb “they yell out concerning.”

[24:15]  ³ 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]  ⁴ tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ⁵ tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[24:16]  ⁶ 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]  ⁷ 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]  ⁸ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ⁹ 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.

[42:10]  ¹⁰ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ¹¹ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ¹² tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[42:12]  ¹³ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ¹⁴ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[2:11]  ¹⁵ tn Heb “will be awesome over [or, “against”] them.”

[2:11]  ¹⁶ tn Or “certainly.”

[2:11]  ¹⁷ tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”

[2:11]  ¹⁸ tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”

[4:21]  ¹⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ²⁰ tn Grk “an hour.”

[4:21]  ²¹ tn The verb is plural.

[4:22]  ²² tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ²³ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:23]  ²⁴ tn Grk “an hour.”

[4:23]  ²⁵ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ²⁶ sn See also John 4:27.

[4:23]  ²⁷ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ²⁸ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[10:30]  ²⁹ tn Grk “And Cornelius.” 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.

[10:30]  ³⁰ tn Grk “said.”

[10:30]  ³¹ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ³² tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:31]  ³³ tn Or “your gifts to the needy.”

[10:31]  ³⁴ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ³⁵ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[10:33]  ³⁶ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ³⁷ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ³⁸ tn Or “to hear everything.”

[10:33]  ³⁹ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[10:34]  ⁴⁰ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁴¹ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ⁴² sn See Luke 24:47.

[10:35]  ⁴³ tn Or “shows reverence for him.”

[10:35]  ⁴⁴ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[15:9]  ⁴⁵ 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]  ⁴⁶ sn A quotation from Ps 18:49.

[15:10]  ⁴⁷ sn A quotation from Deut 32:43.

[15:11]  ⁴⁸ sn A quotation from Ps 117:1.

[15:16]  ⁴⁹ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ⁵⁰ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ⁵¹ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:1]  ⁵² tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[2:8]  ⁵³ tn Or “put to shame.”

[8:3]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁵⁵ tn Grk “having.”

[8:3]  ⁵⁶ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁵⁷ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁵⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.