Roma 11:25
Konteks11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 1 so that you may not be conceited: A partial hardening has happened to Israel 2 until the full number 3 of the Gentiles has come in.
Yesaya 11:11--12:6
Konteks11:11 At that time 4 the sovereign master 5 will again lift his hand 6 to reclaim 7 the remnant of his people 8 from Assyria, Egypt, Pathros, 9 Cush, 10 Elam, Shinar, 11 Hamath, and the seacoasts. 12
11:12 He will lift a signal flag for the nations;
he will gather Israel’s dispersed people 13
and assemble Judah’s scattered people
from the four corners of the earth.
11:13 Ephraim’s jealousy will end, 14
and Judah’s hostility 15 will be eliminated.
Ephraim will no longer be jealous of Judah,
and Judah will no longer be hostile toward Ephraim.
11:14 They will swoop down 16 on the Philistine hills to the west; 17
together they will loot the people of the east.
They will take over Edom and Moab, 18
and the Ammonites will be their subjects.
11:15 The Lord will divide 19 the gulf 20 of the Egyptian Sea; 21
he will wave his hand over the Euphrates River 22 and send a strong wind, 23
he will turn it into seven dried-up streams, 24
and enable them to walk across in their sandals.
11:16 There will be a highway leading out of Assyria
for the remnant of his people, 25
just as there was for Israel,
when 26 they went up from the land of Egypt.
12:1 At that time 27 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
12:2 Look, God is my deliverer! 28
I will trust in him 29 and not fear.
For the Lord gives me strength and protects me; 30
he has become my deliverer.” 31
12:3 Joyfully you will draw water
from the springs of deliverance. 32
12:4 At that time 33 you will say:
“Praise the Lord!
Ask him for help! 34
Publicize his mighty acts among the nations!
Make it known that he is unique! 35
12:5 Sing to the Lord, for he has done magnificent things,
let this be known 36 throughout the earth!
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 37 acts mightily 38 among you!”
Yesaya 60:1-22
Konteks60:1 “Arise! Shine! For your light arrives!
The splendor 39 of the Lord shines on you!
60:2 For, look, darkness covers the earth
and deep darkness covers 40 the nations,
but the Lord shines on you;
his splendor 41 appears over you.
60:3 Nations come to your light,
kings to your bright light.
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, 43
you will be excited and your heart will swell with pride. 44
For the riches of distant lands 45 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 46
young camels from Midian and Ephah.
All the merchants of Sheba 47 will come,
bringing gold and incense
and singing praises to the Lord. 48
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 49
They will go up on my altar acceptably, 50
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 51 like a cloud,
who fly like doves to their shelters? 52
60:9 Indeed, the coastlands 53 look eagerly for me,
the large ships 54 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 55
the Holy One of Israel, 56 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. 57
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. 58
60:12 Indeed, 59 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 60
60:13 The splendor of Lebanon will come to you,
its evergreens, firs, and cypresses together,
to beautify my palace; 61
I will bestow honor on my throne room. 62
60:14 The children of your oppressors will come bowing to you;
all who treated you with disrespect will bow down at your feet.
They will call you, ‘The City of the Lord,
Zion of the Holy One of Israel.’ 63
60:15 You were once abandoned
and despised, with no one passing through,
but I will make you 64 a permanent source of pride
and joy to coming generations.
60:16 You will drink the milk of nations;
you will nurse at the breasts of kings. 65
Then you will recognize that I, the Lord, am your deliverer,
your protector, 66 the powerful ruler of Jacob. 67
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 68 bronze,
instead of stones, I will bring you 69 iron.
I will make prosperity 70 your overseer,
and vindication your sovereign ruler. 71
60:18 Sounds of violence 72 will no longer be heard in your land,
or the sounds of 73 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. 74
60:20 Your sun will no longer set;
your moon will not disappear; 75
the Lord will be your permanent source of light;
your time 76 of sorrow will be over.
60:21 All of your people will be godly; 77
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. 78
60:22 The least of you will multiply into 79 a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!” 80
Yesaya 66:8-20
Konteks66:8 Who has ever heard of such a thing?
Who has ever seen this?
Can a country 81 be brought forth in one day?
Can a nation be born in a single moment?
Yet as soon as Zion goes into labor she gives birth to sons!
66:9 “Do I bring a baby to the birth opening and then not deliver it?”
asks the Lord.
“Or do I bring a baby to the point of delivery and then hold it back?”
asks your God. 82
66:10 Be happy for Jerusalem
and rejoice with her, all you who love her!
Share in her great joy,
all you who have mourned over her!
66:11 For 83 you will nurse from her satisfying breasts and be nourished; 84
you will feed with joy from her milk-filled breasts. 85
66:12 For this is what the Lord says:
“Look, I am ready to extend to her prosperity that will flow like a river,
the riches of nations will flow into her like a stream that floods its banks. 86
You will nurse from her breast 87 and be carried at her side;
you will play on her knees.
66:13 As a mother consoles a child, 88
so I will console you,
and you will be consoled over Jerusalem.”
66:14 When you see this, you will be happy, 89
and you will be revived. 90
The Lord will reveal his power to his servants
and his anger to his enemies. 91
66:15 For look, the Lord comes with fire,
his chariots come like a windstorm, 92
to reveal his raging anger,
his battle cry, and his flaming arrows. 93
66:16 For the Lord judges all humanity 94
with fire and his sword;
the Lord will kill many. 95
66:17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, 96 those who eat the flesh of pigs and other disgusting creatures, like mice 97 – they will all be destroyed together,” 98 says the Lord. 66:18 “I hate their deeds and thoughts! So I am coming 99 to gather all the nations and ethnic groups; 100 they will come and witness my splendor. 66:19 I will perform a mighty act among them 101 and then send some of those who remain to the nations – to Tarshish, Pul, 102 Lud 103 (known for its archers 104 ), Tubal, Javan, 105 and to the distant coastlands 106 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 107 from all the nations as an offering to the Lord. They will bring them 108 on horses, in chariots, in wagons, on mules, and on camels 109 to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.
Mikha 4:1-2
Konteks4:1 In the future 110 the Lord’s Temple Mount will be the most important mountain of all; 111
it will be more prominent than other hills. 112
People will stream to it.
4:2 Many nations will come, saying,
“Come on! Let’s go up to the Lord’s mountain,
to the temple 113 of Jacob’s God,
so he can teach us his commands 114
and we can live by his laws.” 115
For Zion will be the source of instruction;
the Lord’s teachings will proceed from Jerusalem. 116
Mikha 5:7
Konteks5:7 Those survivors from 117 Jacob will live 118
in the midst of many nations. 119
They will be like the dew the Lord sends,
like the rain on the grass,
that does not hope for men to come
or wait around for humans to arrive. 120
Zakharia 2:11
Konteks2:11 “Many nations will join themselves to the Lord on the day of salvation, 121 and they will also be my 122 people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.
Zakharia 8:20-23
Konteks8:20 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.”’” 123
Wahyu 11:15-19
Konteks11:15 Then 124 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, 125
and he will reign for ever and ever.”
11:16 Then 126 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 127 and worshiped God 11:17 with these words: 128
“We give you thanks, Lord God, the All-Powerful, 129
the one who is and who was,
because you have taken your great power
and begun to reign. 130
11:18 The 131 nations 132 were enraged,
but 133 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 134
the prophets, their reward,
as well as to the saints
and to those who revere 135 your name, both small and great,
and the time has come 136 to destroy those who destroy 137 the earth.”
11:19 Then 138 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 139 crashes of thunder, an earthquake, and a great hailstorm. 140
[11:25] 1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[11:25] 2 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
[11:11] 4 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.
[11:11] 5 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[11:11] 6 tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).
[11:11] 7 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
[11:11] 8 tn Heb “the remnant of his people who remain.”
[11:11] 9 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
[11:11] 10 tn Or “Ethiopia” (NAB, NRSV, NLT).
[11:11] 11 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
[11:11] 12 tn Or perhaps, “the islands of the sea.”
[11:12] 13 tn Or “the banished of Israel,” i.e., the exiles.
[11:13] 14 tn Heb “turn aside”; KJV, NASB, NRSV “depart.”
[11:13] 15 tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.
[11:14] 16 tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.
[11:14] 17 tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.
[11:14] 18 tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).
[11:15] 19 tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”
[11:15] 20 tn Heb “tongue” (so KJV, NAB, NASB, NRSV).
[11:15] 21 sn That is, the Red Sea.
[11:15] 22 tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.
[11:15] 23 tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.
[11:15] 24 tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.
[11:16] 25 tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”
[11:16] 26 tn Heb “in the day” (so KJV).
[12:1] 27 tn Or “in that day” (KJV).
[12:2] 28 tn Or “salvation” (KJV, NIV, NRSV).
[12:2] 29 tn The words “in him” are supplied in the translation for clarification.
[12:2] 30 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
[12:2] 31 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
[12:3] 32 tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”
[12:3] sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.
[12:4] 33 tn Or “in that day” (KJV).
[12:4] 34 tn Heb “call in his name,” i.e., “invoke his name.”
[12:4] 35 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
[12:5] 36 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.
[12:6] 37 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[12:6] 38 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
[60:1] 39 tn Or “glory” (so most English versions).
[60:2] 40 tn The verb “covers” is understood by ellipsis (note the preceding line).
[60:2] 41 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
[60:4] 42 tn Heb “Lift up around your eyes and see!”
[60:5] 43 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 44 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 45 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 46 tn Heb “an abundance of camels will cover you.”
[60:6] 47 tn Heb “all of them, from Sheba.”
[60:6] 48 tn Heb “and they will announce the praises of the Lord.”
[60:7] 49 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] 50 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 1QIsaa 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] 51 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 52 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 53 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 54 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 55 tn Heb “to the name of the Lord your God.”
[60:9] 56 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 57 tn Heb “in my favor I will have compassion on you.”
[60:11] 58 tn Or “led in procession.” The participle is passive.
[60:12] 59 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 60 tn The infinitive absolute appears before the finite verb for emphasis.
[60:13] 61 tn Or “holy place, sanctuary.”
[60:13] 62 tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”
[60:14] 63 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:15] 64 tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”
[60:16] 65 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] 66 tn Or “redeemer.” See the note at 41:14.
[60:16] 67 sn See 1:24 and 49:26.
[60:17] 68 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).
[60:17] 69 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] 70 tn Or “peace” (KJV and many other English versions).
[60:17] 71 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] 72 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:18] 73 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:19] 74 tn Heb “and your God for your splendor.”
[60:20] 75 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] 76 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
[60:21] 77 tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”
[60:21] 78 tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”
[60:22] 79 tn Heb “will become” (so NASB, NIV).
[60:22] 80 tn Heb “I, the Lord, in its time, I will quickly do it.”
[66:8] 81 tn Heb “land,” but here אֶרֶץ (’erets) stands metonymically for an organized nation (see the following line).
[66:9] 82 sn The rhetorical questions expect the answer, “Of course not!”
[66:11] 83 tn Or “in order that”; ASV, NRSV “that.”
[66:11] 84 tn Heb “you will suck and be satisfied, from her comforting breast.”
[66:11] 85 tn Heb “you will slurp and refresh yourselves from her heavy breast.”
[66:11] sn Zion’s residents will benefit from and enjoy her great material prosperity. See v. 12.
[66:12] 86 tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”
[66:12] 87 tn The words “from her breast” are supplied in the translation for clarification (see v. 11).
[66:13] 88 tn Heb “like a man whose mother comforts him.”
[66:14] 89 tn “and you will see and your heart will be happy.”
[66:14] 90 tn Heb “and your bones like grass will sprout.”
[66:14] 91 tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”
[66:15] 92 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
[66:15] 93 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
[66:16] 94 tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”
[66:16] 95 tn Heb “many are the slain of the Lord.”
[66:17] 96 tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.
[66:17] 97 tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”
[66:17] 98 tn Heb “together they will come to an end.”
[66:18] 99 tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).
[66:18] 100 tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”
[66:19] 101 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] 102 tn Some prefer to read “Put” (i.e., Libya).
[66:19] 103 sn That is, Lydia (in Asia Minor).
[66:19] 104 tn Heb “drawers of the bow” (KJV and ASV both similar).
[66:19] 105 sn Javan is generally identified today as Greece (so NIV, NCV, NLT).
[66:19] 106 tn Or “islands” (NIV).
[66:20] 107 tn Heb “brothers” (so NIV); NCV “fellow Israelites.”
[66:20] 108 tn The words “they will bring them” are supplied in the translation for stylistic reasons.
[66:20] 109 tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.
[4:1] 110 tn Heb “at the end of days.”
[4:1] 111 tn Heb “will be established as the head of the mountains.”
[4:1] 112 tn Heb “it will be lifted up above the hills.”
[4:2] 115 tn Heb “and we can walk in his paths.”
[4:2] 116 tn Heb “instruction [or, “law”] will go out from Zion, and the word of the
[4:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:7] 117 tn Heb “the remnant of” (also in v. 8).
[5:7] 119 tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).
[5:7] 120 tn Heb “that does not hope for man, and does not wait for the sons of men.”
[5:7] sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the
[2:11] 121 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 122 tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the
[8:23] 123 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).
[11:15] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 125 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 127 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 129 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 130 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 131 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 132 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 133 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 134 tn See the note on the word “servants” in 1:1.
[11:18] 135 tn Grk “who fear.”
[11:18] 136 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 137 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[11:19] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 139 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 140 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
