Mazmur 22:27-31

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹ 

Let all the nations ²  worship you! ³ 

22:28 For the Lord is king ⁴ 

and rules over the nations.

22:29 All of the thriving people ⁵  of the earth will join the celebration and worship; ⁶ 

all those who are descending into the grave ⁷  will bow before him,

including those who cannot preserve their lives. ⁸ 

22:30 A whole generation ⁹  will serve him;

they will tell the next generation about the sovereign Lord. ¹⁰ 

22:31 They will come and tell about his saving deeds; ¹¹ 

they will tell a future generation what he has accomplished. ¹² 

Mazmur 66:4

66:4 All the earth worships ¹³  you

and sings praises to you!

They sing praises to your name!” (Selah)

Mazmur 67:7

67:7 May God bless us! ¹⁴ 

Then all the ends of the earth will give him the honor he deserves. ¹⁵ 

Mazmur 72:8

72:8 May he rule ¹⁶  from sea to sea, ¹⁷ 

and from the Euphrates River ¹⁸  to the ends of the earth!

Mazmur 72:19

72:19 His glorious name deserves praise ¹⁹  forevermore!

May his majestic splendor ²⁰  fill the whole earth!

We agree! We agree! ²¹ 

Mazmur 102:15

102:15 The nations will respect the reputation of the Lord, ²² 

and all the kings of the earth will respect ²³  his splendor,

Mazmur 102:18

102:18 The account of his intervention ²⁴  will be recorded for future generations;

people yet to be born will praise the Lord.

Yesaya 2:2-4

2:2 In the future ²⁵ 

the mountain of the Lord’s temple will endure ²⁶ 

as the most important of mountains,

and will be the most prominent of hills. ²⁷ 

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 ²⁸  he can teach us his requirements, ²⁹ 

and ³⁰  we can follow his standards.” ³¹ 

For Zion will be the center for moral instruction; ³² 

the Lord will issue edicts from Jerusalem. ³³ 

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ³⁴ 

and their spears into pruning hooks. ³⁵ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ³⁶ 

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

just as the waters completely cover the sea. ³⁷ 

Yesaya 43:7

43:7 everyone who belongs to me, ³⁸ 

whom I created for my glory,

whom I formed – yes, whom I made!

Yesaya 59:19

59:19 In the west, people respect ³⁹  the Lord’s reputation; ⁴⁰ 

in the east they recognize his splendor. ⁴¹ 

For he comes like a rushing ⁴²  stream

driven on by wind sent from the Lord. ⁴³ 

Yesaya 66:23

66:23 From one month ⁴⁴  to the next and from one Sabbath to the next, all people ⁴⁵  will come to worship me,” ⁴⁶  says the Lord.

Zakharia 14:9

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ⁴⁷ 

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ⁴⁸  so that you may not be conceited: A partial hardening has happened to Israel ⁴⁹  until the full number ⁵⁰  of the Gentiles has come in.

Wahyu 11:15

The Seventh Trumpet

11:15 Then ⁵¹  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, ⁵² 

and he will reign for ever and ever.”

Wahyu 15:4

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

and glorify ⁵³  your name, because you alone are holy? ⁵⁴ 

All nations ⁵⁵  will come and worship before you

for your righteous acts ⁵⁶  have been revealed.”

Wahyu 20:3

20:3 The angel ⁵⁷  then ⁵⁸  threw him into the abyss and locked ⁵⁹  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

[22:27]  ¹ 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]  ² tn Heb “families of the nations.”

[22:27]  ³ tn Heb “before you.”

[22:28]  ⁴ tn Heb “for to the Lord [is] dominion.”

[22:29]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “and his life he does not revive.”

[22:30]  ⁹ tn Heb “offspring.”

[22:30]  ¹⁰ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[22:31]  ¹¹ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ¹² 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.

[66:4]  ¹³ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

[67:7]  ¹⁴ tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

[67:7]  ¹⁵ 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]  ¹⁶ tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

[72:8]  ¹⁷ 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]  ¹⁸ tn Heb “the river,” a reference to the Euphrates.

[72:19]  ¹⁹ tn Heb “[be] blessed.”

[72:19]  ²⁰ tn Or “glory.”

[72:19]  ²¹ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[102:15]  ²² tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[102:15]  ²³ tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).

[102:18]  ²⁴ tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.

[2:2]  ²⁵ 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]  ²⁶ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ³¹ tn Heb “walk in his ways.”

[2:3]  ³² tn Heb “for out of Zion will go instruction.”

[2:3]  ³³ tn Heb “the word of the Lord from Jerusalem.”

[2:4]  ³⁴ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ³⁵ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[11:9]  ³⁶ 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]  ³⁷ 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.

[43:7]  ³⁸ tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).

[59:19]  ³⁹ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ⁴⁰ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ⁴¹ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ⁴² tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ⁴³ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[66:23]  ⁴⁴ tn Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[66:23]  ⁴⁵ tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”

[66:23]  ⁴⁶ tn Or “bow down before” (NASB).

[14:9]  ⁴⁷ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[11:25]  ⁴⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ⁴⁹ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ⁵⁰ tn Grk “fullness.”

[11:15]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁵² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:4]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁵⁶ 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.”

[20:3]  ⁵⁷ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁵⁹ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.