Maleakhi 1:14

1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” ¹  says the Lord who rules over all, “and my name is awesome among the nations.”

Mazmur 22:27-31

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ² 

Let all the nations ³  worship you! ⁴ 

22:28 For the Lord is king ⁵ 

and rules over the nations.

22:29 All of the thriving people ⁶  of the earth will join the celebration and worship; ⁷ 

all those who are descending into the grave ⁸  will bow before him,

including those who cannot preserve their lives. ⁹ 

22:30 A whole generation ¹⁰  will serve him;

they will tell the next generation about the sovereign Lord. ¹¹ 

22:31 They will come and tell about his saving deeds; ¹² 

they will tell a future generation what he has accomplished. ¹³ 

Mazmur 67:2

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. ¹⁴ 

Mazmur 72:11-17

72:11 All kings will bow down to him;

all nations will serve him.

72:12 For he will rescue the needy ¹⁵  when they cry out for help,

and the oppressed ¹⁶  who have no defender.

72:13 He will take pity ¹⁷  on the poor and needy;

the lives of the needy he will save.

72:14 From harm and violence he will defend them; ¹⁸ 

he will value their lives. ¹⁹ 

72:15 May he live! ²⁰  May they offer him gold from Sheba! ²¹ 

May they continually pray for him!

May they pronounce blessings on him all day long! ²² 

72:16 May there be ²³  an abundance ²⁴  of grain in the earth;

on the tops ²⁵  of the mountains may it ²⁶  sway! ²⁷ 

May its ²⁸  fruit trees ²⁹  flourish ³⁰  like the forests of Lebanon! ³¹ 

May its crops ³²  be as abundant ³³  as the grass of the earth! ³⁴ 

72:17 May his fame endure! ³⁵ 

May his dynasty last as long as the sun remains in the sky! ³⁶ 

May they use his name when they formulate their blessings! ³⁷ 

May all nations consider him to be favored by God! ³⁸ 

Mazmur 98:1-3

Psalm 98 ³⁹ 

A psalm.

98:1 Sing to the Lord a new song, ⁴⁰ 

for he performs ⁴¹  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ⁴² 

98:2 The Lord demonstrates his power to deliver; ⁴³ 

in the sight of the nations he reveals his justice.

98:3 He remains loyal and faithful to the family of Israel. ⁴⁴ 

All the ends of the earth see our God deliver us. ⁴⁵ 

Yesaya 11:9-10

11:9 They will no longer injure or destroy

on my entire royal mountain. ⁴⁶ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ⁴⁷ 

Israel is Reclaimed and Reunited

11:10 At that time ⁴⁸  a root from Jesse ⁴⁹  will stand like a signal flag for the nations. Nations will look to him for guidance, ⁵⁰  and his residence will be majestic.

Yesaya 45:22-23

45:22 Turn to me so you can be delivered, ⁵¹ 

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 ⁵²  –

what I say is true and reliable: ⁵³ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁵⁴ 

Yesaya 49:6-7

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁵⁵  of Israel? ⁵⁶ 

I will make you a light to the nations, ⁵⁷ 

so you can bring ⁵⁸  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ⁵⁹  of Israel, their Holy One, ⁶⁰  says

to the one who is despised ⁶¹  and rejected ⁶²  by nations, ⁶³ 

a servant of rulers:

“Kings will see and rise in respect, ⁶⁴ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 49:22-23

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

49:23 Kings will be your children’s ⁶⁵  guardians;

their princesses will nurse your children. ⁶⁶ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ⁶⁷  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Yesaya 54:1-3

Zion Will Be Secure

54:1 “Shout for joy, O barren one who has not given birth!

Give a joyful shout and cry out, you who have not been in labor!

For the children of the desolate one are more numerous

than the children of the married woman,” says the Lord.

54:2 Make your tent larger,

stretch your tent curtains farther out! ⁶⁸ 

Spare no effort,

lengthen your ropes,

and pound your stakes deep. ⁶⁹ 

54:3 For you will spread out to the right and to the left;

your children will conquer ⁷⁰  nations

and will resettle desolate cities.

Yesaya 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ⁷¹  the Holy One of Israel. ⁷² 

He is called “God of the entire earth.”

Yesaya 60:1-11

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ⁷³  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ⁷⁴  the nations,

but the Lord shines on you;

his splendor ⁷⁵  appears over you.

60:3 Nations come to your light,

kings to your bright light.

60:4 Look all around you! ⁷⁶ 

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, ⁷⁷ 

you will be excited and your heart will swell with pride. ⁷⁸ 

For the riches of distant lands ⁷⁹  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ⁸⁰ 

young camels from Midian and Ephah.

All the merchants of Sheba ⁸¹  will come,

bringing gold and incense

and singing praises to the Lord. ⁸² 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ⁸³ 

They will go up on my altar acceptably, ⁸⁴ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ⁸⁵  like a cloud,

who fly like doves to their shelters? ⁸⁶ 

60:9 Indeed, the coastlands ⁸⁷  look eagerly for me,

the large ships ⁸⁸  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁸⁹ 

the Holy One of Israel, ⁹⁰  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. ⁹¹ 

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. ⁹² 

Yesaya 60:16-22

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ⁹³ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ⁹⁴  the powerful ruler of Jacob. ⁹⁵ 

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ⁹⁶  bronze,

instead of stones, I will bring you ⁹⁷  iron.

I will make prosperity ⁹⁸  your overseer,

and vindication your sovereign ruler. ⁹⁹ 

60:18 Sounds of violence ¹⁰⁰  will no longer be heard in your land,

or the sounds of ¹⁰¹  destruction and devastation within your borders.

You will name your walls, ‘Deliverance,’

and your gates, ‘Praise.’

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ¹⁰² 

60:20 Your sun will no longer set;

your moon will not disappear; ¹⁰³ 

the Lord will be your permanent source of light;

your time ¹⁰⁴  of sorrow will be over.

60:21 All of your people will be godly; ¹⁰⁵ 

they will possess the land permanently.

I will plant them like a shoot;

they will be the product of my labor,

through whom I reveal my splendor. ¹⁰⁶ 

60:22 The least of you will multiply into ¹⁰⁷  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ¹⁰⁸ 

Yesaya 66:19-20

66:19 I will perform a mighty act among them ¹⁰⁹  and then send some of those who remain to the nations – to Tarshish, Pul, ¹¹⁰  Lud ¹¹¹  (known for its archers ¹¹² ), Tubal, Javan, ¹¹³  and to the distant coastlands ¹¹⁴  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 ¹¹⁵  from all the nations as an offering to the Lord. They will bring them ¹¹⁶  on horses, in chariots, in wagons, on mules, and on camels ¹¹⁷  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.

Amos 9:12

9:12 As a result they ¹¹⁸  will conquer those left in Edom ¹¹⁹ 

and all the nations subject to my rule.” ¹²⁰ 

The Lord, who is about to do this, is speaking!

Mikha 5:4

5:4 He will assume his post ¹²¹  and shepherd the people ¹²²  by the Lord’s strength,

by the sovereign authority of the Lord his God. ¹²³ 

They will live securely, ¹²⁴  for at that time he will be honored ¹²⁵ 

even in the distant regions of ¹²⁶  the earth.

Zefanya 3:9

3:9 Know for sure that I will then enable

the nations to give me acceptable praise. ¹²⁷ 

All of them will invoke the Lord’s name when they pray, ¹²⁸ 

and will worship him in unison. ¹²⁹ 

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.”’” ¹³⁰ 

Matius 6:9-10

6:9 So pray this way: ¹³¹ 

Our Father ¹³²  in heaven, may your name be honored, ¹³³ 

6:10 may your kingdom come, ¹³⁴ 

may your will be done on earth as it is in heaven.

Matius 28:19

28:19 Therefore go ¹³⁵  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹³⁶ 

Kisah Para Rasul 15:17-18

15:17 so that the rest of humanity ¹³⁷  may seek the Lord,

namely, ¹³⁸  all the Gentiles ¹³⁹  I have called to be my own,’ ¹⁴⁰  says the Lord, ¹⁴¹  who makes these things 15:18 known ¹⁴²  from long ago. ¹⁴³ 

Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹⁴⁴  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, ¹⁴⁵ 

and he will reign for ever and ever.”

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ¹⁴⁶  your name, because you alone are holy? ¹⁴⁷ 

All nations ¹⁴⁸  will come and worship before you

for your righteous acts ¹⁴⁹  have been revealed.”

[1:14]  ¹ sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord.

[22:27]  ² 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]  ³ tn Heb “families of the nations.”

[22:27]  ⁴ tn Heb “before you.”

[22:28]  ⁵ tn Heb “for to the Lord [is] dominion.”

[22:29]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “and his life he does not revive.”

[22:30]  ¹⁰ tn Heb “offspring.”

[22:30]  ¹¹ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[22:31]  ¹² tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ¹³ 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.

[67:2]  ¹⁴ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[72:12]  ¹⁵ tn The singular is representative. The typical needy individual here represents the entire group.

[72:12]  ¹⁶ tn The singular is representative. The typical oppressed individual here represents the entire group.

[72:13]  ¹⁷ tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).

[72:14]  ¹⁸ tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).

[72:14]  ¹⁹ tn Heb “their blood will be precious in his eyes.”

[72:15]  ²⁰ tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).

[72:15]  ²¹ tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.

[72:15]  ²² tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.

[72:16]  ²³ tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).

[72:16]  ²⁴ tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).

[72:16]  ²⁵ tn Heb “top” (singular).

[72:16]  ²⁶ tn That is, the grain.

[72:16]  ²⁷ tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.

[72:16]  ²⁸ tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).

[72:16]  ²⁹ tn Heb “fruit.”

[72:16]  ³⁰ tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).

[72:16]  ³¹ tn Heb “like Lebanon.”

[72:16]  ³² tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).

[72:16]  ³³ tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.

[72:16]  ³⁴ tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.

[72:17]  ³⁵ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ³⁶ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ³⁷ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ³⁸ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[98:1]  ³⁹ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ⁴⁰ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ⁴¹ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ⁴² tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[98:2]  ⁴³ tn Heb “makes known his deliverance.”

[98:3]  ⁴⁴ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁴⁵ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[11:9]  ⁴⁶ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ⁴⁷ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[11:10]  ⁴⁸ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ⁴⁹ sn See the note at v. 1.

[11:10]  ⁵⁰ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[45:22]  ⁵¹ 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]  ⁵² tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁵³ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁵⁴ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[49:6]  ⁵⁵ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁵⁶ 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]  ⁵⁷ tn See the note at 42:6.

[49:6]  ⁵⁸ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ⁵⁹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ⁶⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ⁶¹ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a 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 1QIsa^a 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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.

[49:23]  ⁶⁵ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁶⁶ tn Heb “you.” See the preceding note.

[49:23]  ⁶⁷ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[54:2]  ⁶⁸ tn Heb “the curtains of our dwelling places let them stretch out.”

[54:2]  ⁶⁹ tn Heb “your stakes strengthen.”

[54:3]  ⁷⁰ tn Or “take possession of”; NAB “shall dispossess.”

[54:5]  ⁷¹ tn Or “redeemer.” See the note at 41:14.

[54:5]  ⁷² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:1]  ⁷³ tn Or “glory” (so most English versions).

[60:2]  ⁷⁴ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁷⁵ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[60:4]  ⁷⁶ tn Heb “Lift up around your eyes and see!”

[60:5]  ⁷⁷ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁷⁸ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁷⁹ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ⁸⁰ tn Heb “an abundance of camels will cover you.”

[60:6]  ⁸¹ tn Heb “all of them, from Sheba.”

[60:6]  ⁸² tn Heb “and they will announce the praises of the Lord.”

[60:7]  ⁸³ 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]  ⁸⁴ 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 1QIsa^a 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]  ⁸⁵ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ⁸⁶ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ⁸⁷ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁸⁸ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁸⁹ tn Heb “to the name of the Lord your God.”

[60:9]  ⁹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:10]  ⁹¹ tn Heb “in my favor I will have compassion on you.”

[60:11]  ⁹² tn Or “led in procession.” The participle is passive.

[60:16]  ⁹³ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

[60:16]  ⁹⁴ tn Or “redeemer.” See the note at 41:14.

[60:16]  ⁹⁵ sn See 1:24 and 49:26.

[60:17]  ⁹⁶ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ⁹⁷ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ⁹⁸ tn Or “peace” (KJV and many other English versions).

[60:17]  ⁹⁹ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[60:18]  ¹⁰⁰ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:18]  ¹⁰¹ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:19]  ¹⁰² tn Heb “and your God for your splendor.”

[60:20]  ¹⁰³ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

[60:20]  ¹⁰⁴ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

[60:21]  ¹⁰⁵ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ¹⁰⁶ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[60:22]  ¹⁰⁷ tn Heb “will become” (so NASB, NIV).

[60:22]  ¹⁰⁸ tn Heb “I, the Lord, in its time, I will quickly do it.”

[66:19]  ¹⁰⁹ 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]  ¹¹⁰ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ¹¹¹ sn That is, Lydia (in Asia Minor).

[66:19]  ¹¹² tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ¹¹³ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ¹¹⁴ tn Or “islands” (NIV).

[66:20]  ¹¹⁵ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ¹¹⁶ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ¹¹⁷ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[9:12]  ¹¹⁸ sn They probably refers to the Israelites or to the Davidic rulers of the future.

[9:12]  ¹¹⁹ tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”

[9:12]  ¹²⁰ tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.

[9:12]  sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.

[5:4]  ¹²¹ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ¹²² tn The words “the people” are supplied in the translation for clarification.

[5:4]  ¹²³ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ¹²⁴ 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]  ¹²⁵ tn Heb “be great.”

[5:4]  ¹²⁶ tn Or “to the ends of.”

[3:9]  ¹²⁷ tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”

[3:9]  sn I will then enable the nations to give me acceptable praise. This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God.

[3:9]  ¹²⁸ tn Heb “so that all of them will call on the name of the Lord.”

[3:9]  ¹²⁹ tn Heb “so that [they] will serve him [with] one shoulder.”

[8:23]  ¹³⁰ 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).

[6:9]  ¹³¹ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ¹³² sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ¹³³ tn Grk “hallowed be your name.”

[6:10]  ¹³⁴ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[28:19]  ¹³⁵ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ¹³⁶ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[15:17]  ¹³⁷ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹³⁸ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹³⁹ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ¹⁴⁰ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁴¹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ¹⁴² sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ¹⁴³ sn An allusion to Isa 45:21.

[11:15]  ¹⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:4]  ¹⁴⁶ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ¹⁴⁷ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ¹⁴⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁴⁹ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”