Mazmur 72:11

72:11 All kings will bow down to him;

all nations will serve him.

Mazmur 72:17-19

72:17 May his fame endure! ¹ 

May his dynasty last as long as the sun remains in the sky! ² 

May they use his name when they formulate their blessings! ³ 

May all nations consider him to be favored by God! ⁴ 

72:18 The Lord God, the God of Israel, deserves praise! ⁵ 

He alone accomplishes amazing things! ⁶ 

72:19 His glorious name deserves praise ⁷  forevermore!

May his majestic splendor ⁸  fill the whole earth!

We agree! We agree! ⁹ 

Mazmur 86:9

86:9 All the nations, whom you created,

will come and worship you, ¹⁰  O Lord.

They will honor your name.

Yesaya 24:16

24:16 From the ends of the earth we ¹¹  hear songs –

the Just One is majestic. ¹² 

But I ¹³  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ¹⁴ 

Yesaya 42:10-12

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

Praise him ¹⁵  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ¹⁶ 

you coastlands ¹⁷  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; ¹⁸ 

let them praise his deeds in the coastlands. ¹⁹ 

Yesaya 49:13

49:13 Shout for joy, O sky! ²⁰ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ²¹  oppressed.

Yesaya 59:19

59:19 In the west, people respect ²²  the Lord’s reputation; ²³ 

in the east they recognize his splendor. ²⁴ 

For he comes like a rushing ²⁵  stream

driven on by wind sent from the Lord. ²⁶ 

Habakuk 2:14

2:14 For recognition of the Lord’s sovereign majesty will fill the earth

just as the waters fill up the sea. ²⁷ 

Maleakhi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ²⁸  says the Lord who rules over all.

Roma 15:9-10

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

Wahyu 11:15

The Seventh Trumpet

11:15 Then ³²  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, ³³ 

and he will reign for ever and ever.”

[72:17]  ¹ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ² 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]  ³ 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]  ⁴ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[72:18]  ⁵ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁶ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ⁷ tn Heb “[be] blessed.”

[72:19]  ⁸ tn Or “glory.”

[72:19]  ⁹ 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.

[86:9]  ¹⁰ tn Or “bow down before you.”

[24:16]  ¹¹ 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]  ¹² 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]  ¹³ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ¹⁴ 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]  ¹⁵ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ¹⁶ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ¹⁷ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[42:12]  ¹⁸ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ¹⁹ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[49:13]  ²⁰ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ²¹ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[59:19]  ²² tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ²³ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ²⁴ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ²⁵ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ²⁶ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[2:14]  ²⁷ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

[1:11]  ²⁸ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[15:9]  ²⁹ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

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

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

[11:15]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”