Yesaya 26:15

26:15 You have made the nation larger, ¹  O Lord,

you have made the nation larger and revealed your splendor, ² 

you have extended all the borders of the land.

Yesaya 45:22-25

45:22 Turn to me so you can be delivered, ³ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

45:23 I solemnly make this oath ⁴  –

what I say is true and reliable: ⁵ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁶ 

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁷ 

All who are angry at him will cower before him. ⁸ 

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ⁹ 

Yesaya 52:10

52:10 The Lord reveals ¹⁰  his royal power ¹¹ 

in the sight of all the nations;

the entire ¹²  earth sees

our God deliver. ¹³ 

Yesaya 66:19-20

66:19 I will perform a mighty act among them ¹⁴  and then send some of those who remain to the nations – to Tarshish, Pul, ¹⁵  Lud ¹⁶  (known for its archers ¹⁷ ), Tubal, Javan, ¹⁸  and to the distant coastlands ¹⁹  that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen ²⁰  from all the nations as an offering to the Lord. They will bring them ²¹  on horses, in chariots, in wagons, on mules, and on camels ²²  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.

Mazmur 2:8

2:8 Ask me,

and I will give you the nations as your inheritance, ²³ 

the ends of the earth as your personal property.

Mazmur 22:27-31

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ²⁴ 

Let all the nations ²⁵  worship you! ²⁶ 

22:28 For the Lord is king ²⁷ 

and rules over the nations.

22:29 All of the thriving people ²⁸  of the earth will join the celebration and worship; ²⁹ 

all those who are descending into the grave ³⁰  will bow before him,

including those who cannot preserve their lives. ³¹ 

22:30 A whole generation ³²  will serve him;

they will tell the next generation about the sovereign Lord. ³³ 

22:31 They will come and tell about his saving deeds; ³⁴ 

they will tell a future generation what he has accomplished. ³⁵ 

Mazmur 67:7

67:7 May God bless us! ³⁶ 

Then all the ends of the earth will give him the honor he deserves. ³⁷ 

Mazmur 72:8-11

72:8 May he rule ³⁸  from sea to sea, ³⁹ 

and from the Euphrates River ⁴⁰  to the ends of the earth!

72:9 Before him the coastlands ⁴¹  will bow down,

and his enemies will lick the dust. ⁴² 

72:10 The kings of Tarshish ⁴³  and the coastlands will offer gifts;

the kings of Sheba ⁴⁴  and Seba ⁴⁵  will bring tribute.

72:11 All kings will bow down to him;

all nations will serve him.

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁴⁶ 

All the ends of the earth see our God deliver us. ⁴⁷ 

Mazmur 107:1-43

Book 5
(Psalms 107-150)

Psalm 107 ⁴⁸ 

107:1 Give thanks to the Lord, for he is good,

and his loyal love endures! ⁴⁹ 

107:2 Let those delivered by the Lord speak out, ⁵⁰ 

those whom he delivered ⁵¹  from the power ⁵²  of the enemy,

107:3 and gathered from foreign lands, ⁵³ 

from east and west,

from north and south.

107:4 They wandered through the wilderness on a desert road;

they found no city in which to live.

107:5 They were hungry and thirsty;

they fainted from exhaustion. ⁵⁴ 

107:6 They cried out to the Lord in their distress;

he delivered them from their troubles.

107:7 He led them on a level road, ⁵⁵ 

that they might find a city in which to live.

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁵⁶ 

107:9 For he has satisfied those who thirst, ⁵⁷ 

and those who hunger he has filled with food. ⁵⁸ 

107:10 They sat in utter darkness, ⁵⁹ 

bound in painful iron chains, ⁶⁰ 

107:11 because they had rebelled against God’s commands, ⁶¹ 

and rejected the instructions of the sovereign king. ⁶² 

107:12 So he used suffering to humble them; ⁶³ 

they stumbled and no one helped them up.

107:13 They cried out to the Lord in their distress;

he delivered them from their troubles.

107:14 He brought them out of the utter darkness, ⁶⁴ 

and tore off their shackles.

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁶⁵ 

107:16 For he shattered the bronze gates,

and hacked through the iron bars. ⁶⁶ 

107:17 They acted like fools in their rebellious ways, ⁶⁷ 

and suffered because of their sins.

107:18 They lost their appetite for all food, ⁶⁸ 

and they drew near the gates of death.

107:19 They cried out to the Lord in their distress;

he delivered them from their troubles.

107:20 He sent them an assuring word ⁶⁹  and healed them;

he rescued them from the pits where they were trapped. ⁷⁰ 

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁷¹ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ⁷² 

107:23 ⁷³ Some traveled on ⁷⁴  the sea in ships,

and carried cargo over the vast waters. ⁷⁵ 

107:24 They witnessed the acts of the Lord,

his amazing feats on the deep water.

107:25 He gave the order for a windstorm, ⁷⁶ 

and it stirred up the waves of the sea. ⁷⁷ 

107:26 They ⁷⁸  reached up to the sky,

then dropped into the depths.

The sailors’ strength ⁷⁹  left them ⁸⁰  because the danger was so great. ⁸¹ 

107:27 They swayed ⁸²  and staggered like a drunk,

and all their skill proved ineffective. ⁸³ 

107:28 They cried out to the Lord in their distress;

he delivered them from their troubles.

107:29 He calmed the storm, ⁸⁴ 

and the waves ⁸⁵  grew silent.

107:30 The sailors ⁸⁶  rejoiced because the waves ⁸⁷  grew quiet,

and he led them to the harbor ⁸⁸  they desired.

107:31 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁸⁹ 

107:32 Let them exalt him in the assembly of the people!

Let them praise him in the place where the leaders preside! ⁹⁰ 

107:33 He turned ⁹¹  streams into a desert,

springs of water into arid land,

107:34 and a fruitful land into a barren place, ⁹² 

because of the sin of its inhabitants.

107:35 As for his people, ⁹³  he turned ⁹⁴  a desert into a pool of water,

and a dry land into springs of water.

107:36 He allowed the hungry to settle there,

and they established a city in which to live.

107:37 They cultivated ⁹⁵  fields,

and planted vineyards,

which yielded a harvest of fruit. ⁹⁶ 

107:38 He blessed ⁹⁷  them so that they became very numerous.

He would not allow their cattle to decrease in number. ⁹⁸ 

107:39 As for their enemies, ⁹⁹  they decreased in number and were beaten down,

because of painful distress ¹⁰⁰  and suffering.

107:40 He would pour ¹⁰¹  contempt upon princes,

and he made them wander in a wasteland with no road.

107:41 Yet he protected ¹⁰²  the needy from oppression,

and cared for his families like a flock of sheep.

107:42 When the godly see this, they rejoice,

and every sinner ¹⁰³  shuts his mouth.

107:43 Whoever is wise, let him take note of these things!

Let them consider the Lord’s acts of loyal love!

Mikha 5:4

5:4 He will assume his post ¹⁰⁴  and shepherd the people ¹⁰⁵  by the Lord’s strength,

by the sovereign authority of the Lord his God. ¹⁰⁶ 

They will live securely, ¹⁰⁷  for at that time he will be honored ¹⁰⁸ 

even in the distant regions of ¹⁰⁹  the earth.

Markus 13:27

13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. ¹¹⁰ 

Kisah Para Rasul 13:47

13:47 For this ¹¹¹  is what the Lord has commanded us: ‘I have appointed ¹¹²  you to be a light ¹¹³  for the Gentiles, to bring salvation ¹¹⁴  to the ends of the earth.’” ¹¹⁵ 

[26:15]  ¹ tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.

[26:15]  ² tn Or “brought honor to yourself.”

[45:22]  ³ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[45:23]  ⁴ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁵ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁶ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[45:24]  ⁷ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁸ tn Heb “will come to him and be ashamed.”

[45:25]  ⁹ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[52:10]  ¹⁰ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹¹ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹² tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹³ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[66:19]  ¹⁴ 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]  ¹⁵ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ¹⁶ sn That is, Lydia (in Asia Minor).

[66:19]  ¹⁷ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ¹⁸ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ¹⁹ tn Or “islands” (NIV).

[66:20]  ²⁰ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ²¹ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ²² tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[2:8]  ²³ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[22:27]  ²⁴ 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]  ²⁵ tn Heb “families of the nations.”

[22:27]  ²⁶ tn Heb “before you.”

[22:28]  ²⁷ tn Heb “for to the Lord [is] dominion.”

[22:29]  ²⁸ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ²⁹ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ³⁰ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ³¹ tn Heb “and his life he does not revive.”

[22:30]  ³² tn Heb “offspring.”

[22:30]  ³³ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[22:31]  ³⁴ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ³⁵ tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.

[67:7]  ³⁶ tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

[67:7]  ³⁷ tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

[72:8]  ³⁸ tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

[72:8]  ³⁹ 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]  ⁴⁰ tn Heb “the river,” a reference to the Euphrates.

[72:9]  ⁴¹ tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.

[72:9]  ⁴² sn As they bow down before him, it will appear that his enemies are licking the dust.

[72:10]  ⁴³ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ⁴⁴ sn Sheba was located in Arabia.

[72:10]  ⁴⁵ sn Seba was located in Africa.

[98:3]  ⁴⁶ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁴⁷ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[107:1]  ⁴⁸ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

[107:1]  ⁴⁹ tn Heb “for forever [is] his loyal love.”

[107:2]  ⁵⁰ tn Or “let the redeemed of the Lord say [so].”

[107:2]  ⁵¹ tn Or “redeemed.”

[107:2]  ⁵² tn Heb “hand.”

[107:3]  ⁵³ tn Heb “from lands.” The word “foreign” is supplied in the translation for clarification.

[107:5]  ⁵⁴ tn Heb “and their soul in them fainted.”

[107:7]  ⁵⁵ sn A level road. See Jer 31:9.

[107:8]  ⁵⁶ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:9]  ⁵⁷ tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).

[107:9]  ⁵⁸ tn Heb “and [the] hungry throat he has filled [with] good.”

[107:10]  ⁵⁹ tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).

[107:10]  ⁶⁰ tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.

[107:11]  ⁶¹ tn Heb “the words of God.”

[107:11]  ⁶² tn Heb “the counsel of the Most High.”

[107:12]  ⁶³ tn Heb “and he subdued with suffering their heart.”

[107:14]  ⁶⁴ tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.

[107:15]  ⁶⁵ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:16]  ⁶⁶ sn The language of v. 16 recalls Isa 45:2.

[107:17]  ⁶⁷ tn Heb “fools [they were] because of the way of their rebellion.”

[107:18]  ⁶⁸ tn Heb “all food their appetite loathed.”

[107:20]  ⁶⁹ tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).

[107:20]  ⁷⁰ tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.

[107:21]  ⁷¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ⁷² tn Heb “and let them proclaim his works with a ringing cry.”

[107:23]  ⁷³ sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.

[107:23]  ⁷⁴ tn Heb “those going down [into].”

[107:23]  ⁷⁵ tn Heb “doers of work on the mighty waters.”

[107:25]  ⁷⁶ tn Heb “he spoke and caused to stand a stormy wind.”

[107:25]  ⁷⁷ tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”

[107:26]  ⁷⁸ tn That is, the waves (see v. 25).

[107:26]  ⁷⁹ tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).

[107:26]  ⁸⁰ tn Or “melted.”

[107:26]  ⁸¹ tn Heb “from danger.”

[107:27]  ⁸² tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”

[107:27]  ⁸³ tn The Hitpael of בָלַע (vala’) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”

[107:29]  ⁸⁴ tn Heb “he raised [the] storm to calm.”

[107:29]  ⁸⁵ tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.

[107:30]  ⁸⁶ tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.

[107:30]  ⁸⁷ tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.

[107:30]  ⁸⁸ tn The Hebrew noun occurs only here in the OT.

[107:31]  ⁸⁹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:32]  ⁹⁰ tn Heb “in the seat of the elders.”

[107:33]  ⁹¹ tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).

[107:34]  ⁹² tn Heb “a salty land.”

[107:35]  ⁹³ tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.

[107:35]  ⁹⁴ tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.

[107:37]  ⁹⁵ tn Heb “sowed seed in.”

[107:37]  ⁹⁶ tn Heb “fruit [as] produce.”

[107:38]  ⁹⁷ tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[107:38]  ⁹⁸ tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).

[107:39]  ⁹⁹ tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.

[107:39]  ¹⁰⁰ tn Heb “from the oppression of calamity.”

[107:40]  ¹⁰¹ tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.

[107:41]  ¹⁰² tn Heb “set on high.”

[107:42]  ¹⁰³ tn Heb “all evil,” which stands metonymically for those who do evil.

[5:4]  ¹⁰⁴ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ¹⁰⁵ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ¹⁰⁶ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ¹⁰⁷ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ¹⁰⁸ tn Heb “be great.”

[5:4]  ¹⁰⁹ tn Or “to the ends of.”

[13:27]  ¹¹⁰ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[13:47]  ¹¹¹ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹¹² tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹¹³ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹¹⁴ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹¹⁵ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)