Kisah Para Rasul 15:14-16
Konteks15:14 Simeon 1 has explained 2 how God first concerned himself 3 to select 4 from among the Gentiles 5 a people for his name. 15:15 The 6 words of the prophets agree 7 with this, as it is written,
15:16 ‘After this 8 I 9 will return,
and I will rebuild the fallen tent 10 of David;
I will rebuild its ruins and restore 11 it,
Mazmur 22:27-29
Konteks22:27 Let all the people of the earth acknowledge the Lord and turn to him! 12
Let all the nations 13 worship you! 14
and rules over the nations.
22:29 All of the thriving people 16 of the earth will join the celebration and worship; 17
all those who are descending into the grave 18 will bow before him,
including those who cannot preserve their lives. 19
Mazmur 67:2-7
Konteks67:2 Then those living on earth will know what you are like;
all nations will know how you deliver your people. 20
67:3 Let the nations thank you, O God!
Let all the nations thank you! 21
67:4 Let foreigners 22 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 23 (Selah)
67:5 Let the nations thank you, O God!
Let all the nations thank you! 24
67:6 The earth yields its crops.
May God, our God, bless us!
Then all the ends of the earth will give him the honor he deserves. 26
Mazmur 72:7-8
Konteks72:7 During his days the godly will flourish; 27
peace will prevail as long as the moon remains in the sky. 28
72:8 May he rule 29 from sea to sea, 30
and from the Euphrates River 31 to the ends of the earth!
Mazmur 96:1-2
Konteks96:1 Sing to the Lord a new song! 33
Sing to the Lord, all the earth!
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 34
Mazmur 98:2-3
Konteks98:2 The Lord demonstrates his power to deliver; 35
in the sight of the nations he reveals his justice.
98:3 He remains loyal and faithful to the family of Israel. 36
All the ends of the earth see our God deliver us. 37
Mazmur 117:1-2
Konteks117:1 Praise the Lord, all you nations!
Applaud him, all you foreigners! 39
117:2 For his loyal love towers 40 over us,
and the Lord’s faithfulness endures.
Praise the Lord!
Yesaya 2:1-3
Konteks2:1 Here is the message about Judah and Jerusalem 41 that was revealed to Isaiah son of Amoz. 42
the mountain of the Lord’s temple will endure 44
as the most important of mountains,
and will be the most prominent of hills. 45
All the nations will stream to it,
2:3 many peoples will come and say,
“Come, let us go up to the Lord’s mountain,
to the temple of the God of Jacob,
so 46 he can teach us his requirements, 47
and 48 we can follow his standards.” 49
For Zion will be the center for moral instruction; 50
the Lord will issue edicts from Jerusalem. 51
Yesaya 24:13-16
Konteks24:13 This is what will happen throughout 52 the earth,
among the nations.
It will be like when they beat an olive tree,
and just a few olives are left at the end of the harvest. 53
24:14 They 54 lift their voices and shout joyfully;
they praise 55 the majesty of the Lord in the west.
24:15 So in the east 56 extol the Lord,
along the seacoasts extol 57 the fame 58 of the Lord God of Israel.
24:16 From the ends of the earth we 59 hear songs –
the Just One is majestic. 60
But I 61 say, “I’m wasting away! I’m wasting away! I’m doomed!
Deceivers deceive, deceivers thoroughly deceive!” 62
Yesaya 42:9-12
Konteks42:9 Look, my earlier predictive oracles have come to pass; 63
now I announce new events.
Before they begin to occur,
I reveal them to you.” 64
42:10 Sing to the Lord a brand new song!
Praise him 65 from the horizon of the earth,
you who go down to the sea, and everything that lives in it, 66
you coastlands 67 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; 68
let them praise his deeds in the coastlands. 69
Yesaya 45:22
Konteks45:22 Turn to me so you can be delivered, 70
all you who live in the earth’s remote regions!
For I am God, and I have no peer.
Yesaya 52:10
Konteks52:10 The Lord reveals 71 his royal power 72
in the sight of all the nations;
the entire 73 earth sees
our God deliver. 74
Yesaya 59:19-20
Konteks59:19 In the west, people respect 75 the Lord’s reputation; 76
in the east they recognize his splendor. 77
For he comes like a rushing 78 stream
driven on by wind sent from the Lord. 79
59:20 “A protector 80 comes to Zion,
to those in Jacob who repent of their rebellious deeds,” 81 says the Lord.
Yeremia 16:19
Konteks“Lord, you give me strength and protect me.
You are the one I can run to for safety when I am in trouble. 83
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. 84
Hosea 1:10
Konteks1:10 (2:1) 85 However, 86 in the future the number of the people 87 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 88 it was said to them, “You are not my people,” it will be said to them, “You are 89 children 90 of the living God!”
Amos 9:12
Konteks9:12 As a result they 91 will conquer those left in Edom 92
and all the nations subject to my rule.” 93
The Lord, who is about to do this, is speaking!
Mikha 4:2-3
Konteks4:2 Many nations will come, saying,
“Come on! Let’s go up to the Lord’s mountain,
to the temple 94 of Jacob’s God,
so he can teach us his commands 95
and we can live by his laws.” 96
For Zion will be the source of instruction;
the Lord’s teachings will proceed from Jerusalem. 97
4:3 He will arbitrate 98 between many peoples
and settle disputes between many 99 distant nations. 100
They will beat their swords into plowshares, 101
and their spears into pruning hooks. 102
Nations will not use weapons 103 against other nations,
and they will no longer train for war.
Mikha 5:7
Konteks5:7 Those survivors from 104 Jacob will live 105
in the midst of many nations. 106
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. 107
Zefanya 3:9-10
Konteks3:9 Know for sure that I will then enable
the nations to give me acceptable praise. 108
All of them will invoke the Lord’s name when they pray, 109
and will worship him in unison. 110
3:10 From beyond the rivers of Ethiopia, 111
those who pray to me 112 will bring me tribute.
Zakharia 2:11
Konteks2:11 “Many nations will join themselves to the Lord on the day of salvation, 113 and they will also be my 114 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.”’” 115
Maleakhi 1:11
Konteks1:11 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,” 116 says the Lord who rules over all.
[15:14] 1 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
[15:14] 2 tn Or “reported,” “described.”
[15:14] 3 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
[15:14] 4 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
[15:14] 5 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
[15:15] 6 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[15:15] 7 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
[15:16] 8 tn Grk “After these things.”
[15:16] 9 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
[15:16] 10 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
[15:16] 11 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
[22:27] 12 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 13 tn Heb “families of the nations.”
[22:27] 14 tn Heb “before you.”
[22:28] 15 tn Heb “for to the
[22:29] 16 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 17 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 18 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 19 tn Heb “and his life he does not revive.”
[67:2] 20 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.
[67:3] 21 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.
[67:4] 23 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[67:5] 24 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.
[67:7] 25 tn The prefixed verb forms in vv. 6b-7a are understood as jussives.
[67:7] 26 tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”
[72:7] 27 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 28 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 29 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 30 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] 31 tn Heb “the river,” a reference to the Euphrates.
[96:1] 32 sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.
[96:1] 33 sn A new song is appropriate because the
[96:2] 34 tn Heb “announce from day to day his deliverance.”
[98:2] 35 tn Heb “makes known his deliverance.”
[98:3] 36 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
[98:3] 37 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
[117:1] 38 sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.
[117:1] 39 tn Or “peoples” (see Ps 108:3).
[117:2] 40 tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.
[2:1] 41 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:1] 42 tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”
[2:2] 43 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] 44 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 45 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.
[2:3] 46 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).
[2:3] 47 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.
[2:3] 48 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 49 tn Heb “walk in his ways.”
[2:3] 50 tn Heb “for out of Zion will go instruction.”
[2:3] 51 tn Heb “the word of the Lord from Jerusalem.”
[24:13] 52 tn Heb “in the midst of” (so KJV, ASV, NASB).
[24:13] 53 sn The judgment will severely reduce the earth’s population. See v. 6.
[24:14] 54 sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.
[24:14] 55 tn Heb “they yell out concerning.”
[24:15] 56 tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).
[24:15] 57 tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.
[24:15] 58 tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.
[24:16] 59 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] 60 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] 61 sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.
[24:16] 62 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.
[42:9] 63 tn Heb “the former things, look, they have come.”
[42:9] 64 tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).
[42:10] 65 tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.
[42:10] 66 tn Heb “and its fullness”; NASB, NIV “and all that is in it.”
[42:10] 67 tn Or “islands” (NASB, NIV); NLT “distant coastlands.”
[42:12] 68 tn Heb “Let them ascribe to the Lord glory.”
[42:12] 69 tn Heb “and his praise in the coastlands [or “islands”] let them declare.”
[45:22] 70 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
[52:10] 71 tn Heb “lays bare”; NLT “will demonstrate.”
[52:10] 72 tn Heb “his holy arm.” This is a metonymy for his power.
[52:10] 73 tn Heb “the remote regions,” which here stand for the extremities and everything in between.
[52:10] 74 tn Heb “the deliverance of our God.” “God” is a subjective genitive here.
[59:19] 75 tc Heb “fear.” A few medieval Hebrew
[59:19] 76 tn Heb “and they fear from the west the name of the Lord.”
[59:19] 77 tn Heb “and from the rising of the sun his splendor.”
[59:19] 78 tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”
[59:19] 79 tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).
[59:20] 80 tn Or “redeemer.” See the note at 41:14.
[59:20] 81 tn Heb “and to those who turn from rebellion in Jacob.”
[16:19] 82 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] 83 tn Heb “O
[16:19] 84 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
[1:10] 85 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:10] 86 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
[1:10] 87 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
[1:10] 88 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
[1:10] 89 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
[1:10] 90 tn Heb “sons” (so KJV, NASB, NIV).
[9:12] 91 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 92 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 93 tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.
[9:12] sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.
[4:2] 96 tn Heb “and we can walk in his paths.”
[4:2] 97 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.
[4:3] 99 tn Or “mighty” (NASB); KJV, NAB, NIV, NRSV “strong”; TEV “among the great powers.”
[4:3] 100 tn Heb “[for many nations] to a distance.”
[4:3] 101 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
[4:3] 102 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
[4:3] 103 tn Heb “take up the sword.”
[5:7] 104 tn Heb “the remnant of” (also in v. 8).
[5:7] 106 tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).
[5:7] 107 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
[3:9] 108 tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”
[3:9] sn I will then enable the nations to give me acceptable praise. This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God.
[3:9] 109 tn Heb “so that all of them will call on the name of the
[3:9] 110 tn Heb “so that [they] will serve him [with] one shoulder.”
[3:10] 111 tn Or “Nubia”; Heb “Cush.” “Cush” is traditionally assumed to refer to the region south of Egypt, i.e. Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).
[3:10] 112 tn Heb “those who pray to me, the daughter of my dispersed ones.” The meaning of the phrase is unclear. Perhaps the text is corrupt at this point or a proper name should be understood. For a discussion of various options see Adele Berlin, Zephaniah (AB 25A), 134-35.
[3:10] sn It is not certain if those who pray to me refers to the converted nations or to God’s exiled covenant people.
[2:11] 113 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 114 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] 115 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).
[1:11] 116 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
