Mazmur 72:8-11

72:8 May he rule ¹  from sea to sea, ² 

and from the Euphrates River ³  to the ends of the earth!

72:9 Before him the coastlands ⁴  will bow down,

and his enemies will lick the dust. ⁵ 

72:10 The kings of Tarshish ⁶  and the coastlands will offer gifts;

the kings of Sheba ⁷  and Seba ⁸  will bring tribute.

72:11 All kings will bow down to him;

all nations will serve him.

Yesaya 2:2

2:2 In the future ⁹ 

the mountain of the Lord’s temple will endure ¹⁰ 

as the most important of mountains,

and will be the most prominent of hills. ¹¹ 

All the nations will stream to it,

Yesaya 11:10

Israel is Reclaimed and Reunited

11:10 At that time ¹²  a root from Jesse ¹³  will stand like a signal flag for the nations. Nations will look to him for guidance, ¹⁴  and his residence will be majestic.

Yesaya 11:12-13

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ¹⁵ 

and assemble Judah’s scattered people

from the four corners of the earth.

11:13 Ephraim’s jealousy will end, ¹⁶ 

and Judah’s hostility ¹⁷  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ¹⁸ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹⁹  for the nations. ²⁰ 

Yesaya 42:3-4

42:3 A crushed reed he will not break,

a dim wick he will not extinguish; ²¹ 

he will faithfully make just decrees. ²² 

42:4 He will not grow dim or be crushed ²³ 

before establishing justice on the earth;

the coastlands ²⁴  will wait in anticipation for his decrees.” ²⁵ 

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 ²⁶  of Israel? ²⁷ 

I will make you a light to the nations, ²⁸ 

so you can bring ²⁹  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ³⁰  of Israel, their Holy One, ³¹  says

to the one who is despised ³²  and rejected ³³  by nations, ³⁴ 

a servant of rulers:

“Kings will see and rise in respect, ³⁵ 

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 ³⁶  guardians;

their princesses will nurse your children. ³⁷ 

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

and they will lick the dirt on ³⁸  your feet.

Then you will recognize that I am the Lord;

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

Yesaya 55:4-5

55:4 Look, I made him a witness to nations, ³⁹ 

a ruler and commander of nations.”

55:5 Look, you will summon nations ⁴⁰  you did not previously know;

nations ⁴¹  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ⁴² 

for he bestows honor on you.

Yesaya 60:1

Zion’s Future Splendor

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

The splendor ⁴³  of the Lord shines on you!

Yesaya 60:3-5

60:3 Nations come to your light,

kings to your bright light.

60:4 Look all around you! ⁴⁴ 

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, ⁴⁵ 

you will be excited and your heart will swell with pride. ⁴⁶ 

For the riches of distant lands ⁴⁷  will belong to you

and the wealth of nations will come to you.

Yehezkiel 21:27

21:27 A total ruin I will make it! ⁴⁸ 

It will come to an end

when the one arrives to whom I have assigned judgment.’ ⁴⁹ 

Hagai 2:7

2:7 I will also shake up all the nations, and they ⁵⁰  will offer their treasures; ⁵¹  then I will fill this temple with glory,’ says the Lord who rules over all.

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁵²  and they will also be my ⁵³  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

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.”’” ⁵⁴ 

Matius 25:32

25:32 All ⁵⁵  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats.

Lukas 1:32-33

1:32 He ⁵⁶  will be great, ⁵⁷  and will be called the Son of the Most High, ⁵⁸  and the Lord God will give him the throne of his father ⁵⁹  David. 1:33 He ⁶⁰  will reign over the house of Jacob ⁶¹  forever, and his kingdom will never end.”

Lukas 2:30-32

2:30 For my eyes have seen your salvation ⁶² 

2:31 that you have prepared in the presence of all peoples: ⁶³ 

2:32 a light, ⁶⁴ 

for revelation to the Gentiles,

and for glory ⁶⁵  to your people Israel.”

Yohanes 12:32

12:32 And I, when I am lifted up from the earth, will draw all people ⁶⁶  to myself.”

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ⁶⁷ 

Roma 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Kolose 1:10

1:10 so that you may live ⁶⁸  worthily of the Lord and please him in all respects ⁶⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Ibrani 7:14

7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.

Wahyu 11:15

The Seventh Trumpet

11:15 Then ⁷⁰  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, ⁷¹ 

and he will reign for ever and ever.”

[72:8]  ¹ tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

[72:8]  ² 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]  ³ tn Heb “the river,” a reference to the Euphrates.

[72:9]  ⁴ tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.

[72:9]  ⁵ sn As they bow down before him, it will appear that his enemies are licking the dust.

[72:10]  ⁶ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ⁷ sn Sheba was located in Arabia.

[72:10]  ⁸ sn Seba was located in Africa.

[2:2]  ⁹ 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]  ¹⁰ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ¹¹ 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.

[11:10]  ¹² 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]  ¹³ sn See the note at v. 1.

[11:10]  ¹⁴ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[11:12]  ¹⁵ tn Or “the banished of Israel,” i.e., the exiles.

[11:13]  ¹⁶ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ¹⁷ 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.

[42:1]  ¹⁸ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹⁹ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ²⁰ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[42:3]  ²¹ sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.

[42:3]  ²² tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).

[42:4]  ²³ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

[42:4]  ²⁴ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ²⁵ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[49:6]  ²⁶ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ²⁷ 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]  ²⁸ tn See the note at 42:6.

[49:6]  ²⁹ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ³⁰ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ³¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ³⁷ tn Heb “you.” See the preceding note.

[49:23]  ³⁸ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[55:4]  ³⁹ sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.

[55:5]  ⁴⁰ tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

[55:5]  ⁴¹ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ⁴² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:1]  ⁴³ tn Or “glory” (so most English versions).

[60:4]  ⁴⁴ tn Heb “Lift up around your eyes and see!”

[60:5]  ⁴⁵ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁴⁶ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁴⁷ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[21:27]  ⁴⁸ tn Heb “A ruin, a ruin, a ruin I will make it.” The threefold repetition of the noun “ruin” is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 §12.5a and GKC 431-32 §133.k. The pronominal suffix (translated “it”) on the verb “make” is feminine in Hebrew. The probable antecedent is the “turban/crown” (both nouns are feminine in form) mentioned in verse 26. The point is that the king’s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end.

[21:27]  ⁴⁹ tn Heb “Also this, he was not, until the coming of the one to whom the judgment belongs and I have given it.” The Hebrew text, as it stands, is grammatically difficult. The pronoun “this” is feminine, while the following negated verb (“was not”) is masculine. Some emend the verb to a feminine form (see BHS). In this case the statement refers to the destiny of the king’s turban/crown (symbolizing his reign). See the previous note. The preposition translated “when” normally means “until,” but here it seems to refer to the period during which the preceding situation is realized, rather than its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. The second part of the statement, though awkward, probably refers to the arrival of the Babylonian king, to whom the Lord had assigned the task of judgment (see 23:24). Or the verse may read “A total ruin I will make, even this. It will not be until the one comes to whom is (the task of) judgment and I have assigned it.”

[2:7]  ⁵⁰ tn Heb “all the nations.”

[2:7]  ⁵¹ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[2:11]  ⁵² tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁵³ 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 Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[8:23]  ⁵⁴ 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).

[25:32]  ⁵⁵ tn Here καί (kai) has not been translated.

[1:32]  ⁵⁶ tn Grk “this one.”

[1:32]  ⁵⁷ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁵⁸ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁵⁹ tn Or “ancestor.”

[1:33]  ⁶⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ⁶¹ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[2:30]  ⁶² sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ⁶³ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ⁶⁴ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁶⁵ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[12:32]  ⁶⁶ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[15:12]  ⁶⁷ sn A quotation from Isa 11:10.

[1:10]  ⁶⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁶⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[11:15]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁷¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”