1 Raja-raja 18:10

18:10 As certainly as the Lord your God lives, my master has sent to every nation and kingdom in an effort to find you. When they say, ‘He’s not here,’ he makes them ¹  swear an oath that they could not find you.

Mazmur 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ² 

Let all the nations ³  worship you! ⁴ 

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁵ 

All the ends of the earth see our God deliver us. ⁶ 

Yesaya 24:16

24:16 From the ends of the earth we ⁷  hear songs –

the Just One is majestic. ⁸ 

But I ⁹  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ¹⁰ 

Yesaya 49:6

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 ¹¹  of Israel? ¹² 

I will make you a light to the nations, ¹³ 

so you can bring ¹⁴  my deliverance to the remote regions of the earth.”

Yesaya 52:10

52:10 The Lord reveals ¹⁵  his royal power ¹⁶ 

in the sight of all the nations;

the entire ¹⁷  earth sees

our God deliver. ¹⁸ 

Yeremia 16:19

16:19 Then I said, ¹⁹ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ²⁰ 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ²¹ 

Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ²² 

[18:10]  ¹ tn Heb “he makes the kingdom or the nation swear an oath.”

[22:27]  ² 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]  ³ tn Heb “families of the nations.”

[22:27]  ⁴ tn Heb “before you.”

[98:3]  ⁵ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁶ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[24:16]  ⁷ 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]  ⁸ 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]  ⁹ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ¹⁰ 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.

[49:6]  ¹¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹² 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]  ¹³ tn See the note at 42:6.

[49:6]  ¹⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[52:10]  ¹⁵ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹⁶ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹⁷ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹⁸ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[16:19]  ¹⁹ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).

[16:19]  ²⁰ tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ²¹ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[16:19]  sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all.

[4:8]  ²² tn Grk “glory.”