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.”’” ¹ 

Zakharia 9:7

9:7 I will take away their abominable religious practices; ²  then those who survive will become a community of believers in our God, ³  like a clan in Judah, and Ekron will be like the Jebusites.

Yesaya 60:6-9

60:6 Camel caravans will cover your roads, ⁴ 

young camels from Midian and Ephah.

All the merchants of Sheba ⁵  will come,

bringing gold and incense

and singing praises to the Lord. ⁶ 

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

the rams of Nebaioth will be available to you as sacrifices. ⁷ 

They will go up on my altar acceptably, ⁸ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ⁹  like a cloud,

who fly like doves to their shelters? ¹⁰ 

60:9 Indeed, the coastlands ¹¹  look eagerly for me,

the large ships ¹²  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ¹³ 

the Holy One of Israel, ¹⁴  for he has bestowed honor on you.

Yesaya 66:18-21

66:18 “I hate their deeds and thoughts! So I am coming ¹⁵  to gather all the nations and ethnic groups; ¹⁶  they will come and witness my splendor. 66:19 I will perform a mighty act among them ¹⁷  and then send some of those who remain to the nations – to Tarshish, Pul, ¹⁸  Lud ¹⁹  (known for its archers ²⁰ ), Tubal, Javan, ²¹  and to the distant coastlands ²²  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 ²³  from all the nations as an offering to the Lord. They will bring them ²⁴  on horses, in chariots, in wagons, on mules, and on camels ²⁵  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 66:21 And I will choose some of them as priests and Levites,” says the Lord.

Yesaya 66:23

66:23 From one month ²⁶  to the next and from one Sabbath to the next, all people ²⁷  will come to worship me,” ²⁸  says the Lord.

Yoel 2:32

2:32 It will so happen that

everyone who calls on the name of the Lord will be delivered. ²⁹ 

For on Mount Zion and in Jerusalem ³⁰  there will be those who survive, ³¹ 

just as the Lord has promised;

the remnant ³²  will be those whom the Lord will call. ³³ 

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ³⁴  may seek the Lord,

namely, ³⁵  all the Gentiles ³⁶  I have called to be my own,’ ³⁷  says the Lord, ³⁸  who makes these things

Roma 9:23-24

9:23 And what if he is willing to make known the wealth of his glory on the objects ³⁹  of mercy that he has prepared beforehand for glory – 9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Roma 11:5

11:5 So in the same way at the present time there is a remnant chosen by grace.

Roma 11:16

11:16 If the first portion ⁴⁰  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ⁴¹ 

Roma 11:26

11:26 And so ⁴²  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Wahyu 11:13

11:13 Just then ⁴³  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁴⁴  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 11:15-17

The Seventh Trumpet

11:15 Then ⁴⁵  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, ⁴⁶ 

and he will reign for ever and ever.”

11:16 Then ⁴⁷  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ⁴⁸  and worshiped God 11:17 with these words: ⁴⁹ 

“We give you thanks, Lord God, the All-Powerful, ⁵⁰ 

the one who is and who was,

because you have taken your great power

and begun to reign. ⁵¹ 

[8:23]  ¹ 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).

[9:7]  ² tn Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV “drinking blood”) or eating unclean or forbidden foods.

[9:7]  ³ tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”

[60:6]  ⁴ tn Heb “an abundance of camels will cover you.”

[60:6]  ⁵ tn Heb “all of them, from Sheba.”

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

[60:7]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ¹⁰ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ¹¹ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ¹² tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ¹³ tn Heb “to the name of the Lord your God.”

[60:9]  ¹⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[66:18]  ¹⁵ 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]  ¹⁶ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”

[66:19]  ¹⁷ 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]  ¹⁸ tn Some prefer to read “Put” (i.e., Libya).

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

[66:19]  ²⁰ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ²¹ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ²² tn Or “islands” (NIV).

[66:20]  ²³ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ²⁴ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ²⁵ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[66:23]  ²⁶ 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]  ²⁷ tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”

[66:23]  ²⁸ tn Or “bow down before” (NASB).

[2:32]  ²⁹ tn While a number of English versions render this as “saved” (e.g., NIV, NRSV, NLT), this can suggest a “spiritual” or “theological” salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.

[2:32]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:32]  ³¹ tn Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13-15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).

[2:32]  ³² tn Heb “and among the remnant.”

[2:32]  ³³ tn The participle used in the Hebrew text seems to indicate action in the imminent future.

[15:17]  ³⁴ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[9:23]  ³⁹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[11:16]  ⁴⁰ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ⁴¹ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[11:26]  ⁴² tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:13]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁴⁴ tn Grk “seven thousand names of men.”

[11:15]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ⁴⁸ 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]  ⁴⁹ tn Grk “saying.”

[11:17]  ⁵⁰ 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]  ⁵¹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.