Kejadian 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ¹ 

until he comes to whom it belongs; ² 

the nations will obey him. ³ 

Mazmur 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ⁴ 

Let all the nations ⁵  worship you! ⁶ 

Mazmur 68:29-32

68:29 as you come out of your temple in Jerusalem! ⁷ 

Kings bring tribute to you.

68:30 Sound your battle cry ⁸  against the wild beast of the reeds, ⁹ 

and the nations that assemble like a herd of calves led by bulls! ¹⁰ 

They humble themselves ¹¹  and offer gold and silver as tribute. ¹² 

God ¹³  scatters ¹⁴  the nations that like to do battle.

68:31 They come with red cloth ¹⁵  from Egypt,

Ethiopia ¹⁶  voluntarily offers tribute ¹⁷  to God.

68:32 O kingdoms of the earth, sing to God!

Sing praises to the Lord, (Selah)

Mazmur 72:7-11

72:7 During his days the godly will flourish; ¹⁸ 

peace will prevail as long as the moon remains in the sky. ¹⁹ 

72:8 May he rule ²⁰  from sea to sea, ²¹ 

and from the Euphrates River ²²  to the ends of the earth!

72:9 Before him the coastlands ²³  will bow down,

and his enemies will lick the dust. ²⁴ 

72:10 The kings of Tarshish ²⁵  and the coastlands will offer gifts;

the kings of Sheba ²⁶  and Seba ²⁷  will bring tribute.

72:11 All kings will bow down to him;

all nations will serve him.

Mazmur 72:16-19

72:16 May there be ²⁸  an abundance ²⁹  of grain in the earth;

on the tops ³⁰  of the mountains may it ³¹  sway! ³² 

May its ³³  fruit trees ³⁴  flourish ³⁵  like the forests of Lebanon! ³⁶ 

May its crops ³⁷  be as abundant ³⁸  as the grass of the earth! ³⁹ 

72:17 May his fame endure! ⁴⁰ 

May his dynasty last as long as the sun remains in the sky! ⁴¹ 

May they use his name when they formulate their blessings! ⁴² 

May all nations consider him to be favored by God! ⁴³ 

72:18 The Lord God, the God of Israel, deserves praise! ⁴⁴ 

He alone accomplishes amazing things! ⁴⁵ 

72:19 His glorious name deserves praise ⁴⁶  forevermore!

May his majestic splendor ⁴⁷  fill the whole earth!

We agree! We agree! ⁴⁸ 

Mazmur 86:9

86:9 All the nations, whom you created,

will come and worship you, ⁴⁹  O Lord.

They will honor your name.

Mazmur 110:3

110:3 Your people willingly follow you ⁵⁰  when you go into battle. ⁵¹ 

On the holy hills ⁵²  at sunrise ⁵³  the dew of your youth ⁵⁴  belongs to you. ⁵⁵ 

Yesaya 11:10

Israel is Reclaimed and Reunited

11:10 At that time ⁵⁶  a root from Jesse ⁵⁷  will stand like a signal flag for the nations. Nations will look to him for guidance, ⁵⁸  and his residence will be majestic.

Yesaya 27:13

27:13 At that time ⁵⁹  a large ⁶⁰  trumpet will be blown, and the ones lost ⁶¹  in the land of Assyria will come, as well as the refugees in ⁶²  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ⁶³ 

Yesaya 43:6

43:6 I will say to the north, ‘Hand them over!’

and to the south, ‘Don’t hold any back!’

Bring my sons from distant lands,

and my daughters from the remote regions of the earth,

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 ⁶⁴  of Israel? ⁶⁵ 

I will make you a light to the nations, ⁶⁶ 

so you can bring ⁶⁷  my deliverance to the remote regions of the earth.”

Yesaya 49:19-23

49:19 Yes, your land lies in ruins;

it is desolate and devastated. ⁶⁸ 

But now you will be too small to hold your residents,

and those who devoured you will be far away.

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ⁶⁹ 

make room for us so we can live here.’ ⁷⁰ 

49:21 Then you will think to yourself, ⁷¹ 

‘Who bore these children for me?

I was bereaved and barren,

dismissed and divorced. ⁷² 

Who raised these children?

Look, I was left all alone;

where did these children come from?’”

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 ⁷³  guardians;

their princesses will nurse your children. ⁷⁴ 

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

and they will lick the dirt on ⁷⁵  your feet.

Then you will recognize that I am the Lord;

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

Yesaya 54:2

54:2 Make your tent larger,

stretch your tent curtains farther out! ⁷⁶ 

Spare no effort,

lengthen your ropes,

and pound your stakes deep. ⁷⁷ 

Yesaya 60:3-14

60:3 Nations come to your light,

kings to your bright light.

60:4 Look all around you! ⁷⁸ 

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, ⁷⁹ 

you will be excited and your heart will swell with pride. ⁸⁰ 

For the riches of distant lands ⁸¹  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ⁸² 

young camels from Midian and Ephah.

All the merchants of Sheba ⁸³  will come,

bringing gold and incense

and singing praises to the Lord. ⁸⁴ 

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

the rams of Nebaioth will be available to you as sacrifices. ⁸⁵ 

They will go up on my altar acceptably, ⁸⁶ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ⁸⁷  like a cloud,

who fly like doves to their shelters? ⁸⁸ 

60:9 Indeed, the coastlands ⁸⁹  look eagerly for me,

the large ships ⁹⁰  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁹¹ 

the Holy One of Israel, ⁹²  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. ⁹³ 

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. ⁹⁴ 

60:12 Indeed, ⁹⁵  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ⁹⁶ 

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ⁹⁷ 

I will bestow honor on my throne room. ⁹⁸ 

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.’ ⁹⁹ 

Yesaya 66:18-23

66:18 “I hate their deeds and thoughts! So I am coming ¹⁰⁰  to gather all the nations and ethnic groups; ¹⁰¹  they will come and witness my splendor. 66:19 I will perform a mighty act among them ¹⁰²  and then send some of those who remain to the nations – to Tarshish, Pul, ¹⁰³  Lud ¹⁰⁴  (known for its archers ¹⁰⁵ ), Tubal, Javan, ¹⁰⁶  and to the distant coastlands ¹⁰⁷  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 ¹⁰⁸  from all the nations as an offering to the Lord. They will bring them ¹⁰⁹  on horses, in chariots, in wagons, on mules, and on camels ¹¹⁰  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. 66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain. 66:23 From one month ¹¹¹  to the next and from one Sabbath to the next, all people ¹¹²  will come to worship me,” ¹¹³  says the Lord.

Yeremia 3:17

3:17 At that time the city of Jerusalem ¹¹⁴  will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. ¹¹⁵  They will no longer follow the stubborn inclinations of their own evil hearts. ¹¹⁶ 

Yeremia 16:19

16:19 Then I said, ¹¹⁷ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ¹¹⁸ 

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. ¹¹⁹ 

Zefanya 3:9-10

3:9 Know for sure that I will then enable

the nations to give me acceptable praise. ¹²⁰ 

All of them will invoke the Lord’s name when they pray, ¹²¹ 

and will worship him in unison. ¹²² 

3:10 From beyond the rivers of Ethiopia, ¹²³ 

those who pray to me ¹²⁴  will bring me tribute.

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ¹²⁵  and they will also be my ¹²⁶  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 14:16-21

14:16 Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Tabernacles. ¹²⁷  14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ¹²⁸  to worship the King, the Lord who rules over all, they will get no rain. 14:18 If the Egyptians will not do so, they will get no rain – instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles. 14:19 This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ¹²⁹  will be as holy as the bowls in front of the altar. ¹³⁰  14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ¹³¹  in the house of the Lord who rules over all.

Maleakhi 1:11

1:11 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,” ¹³²  says the Lord who rules over all.

Roma 11:25-26

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹³³  so that you may not be conceited: A partial hardening has happened to Israel ¹³⁴  until the full number ¹³⁵  of the Gentiles has come in. 11:26 And so ¹³⁶  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ¹³⁷  your name, because you alone are holy? ¹³⁸ 

All nations ¹³⁹  will come and worship before you

for your righteous acts ¹⁴⁰  have been revealed.”

[49:10]  ¹ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ² tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ³ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[22:27]  ⁴ 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]  ⁵ tn Heb “families of the nations.”

[22:27]  ⁶ tn Heb “before you.”

[68:29]  ⁷ tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”

[68:29]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[68:30]  ⁸ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[68:30]  ⁹ sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

[68:30]  ¹⁰ tn Heb “an assembly of bulls, with calves of the nations.”

[68:30]  ¹¹ tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

[68:30]  ¹² tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

[68:30]  ¹³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[68:30]  ¹⁴ tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

[68:31]  ¹⁵ tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

[68:31]  ¹⁶ tn Heb “Cush.”

[68:31]  ¹⁷ tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

[72:7]  ¹⁸ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ¹⁹ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[72:8]  ²⁰ tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

[72:8]  ²¹ 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]  ²² tn Heb “the river,” a reference to the Euphrates.

[72:9]  ²³ tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.

[72:9]  ²⁴ sn As they bow down before him, it will appear that his enemies are licking the dust.

[72:10]  ²⁵ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ²⁶ sn Sheba was located in Arabia.

[72:10]  ²⁷ sn Seba was located in Africa.

[72:16]  ²⁸ tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).

[72:16]  ²⁹ tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).

[72:16]  ³⁰ tn Heb “top” (singular).

[72:16]  ³¹ tn That is, the grain.

[72:16]  ³² tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.

[72:16]  ³³ tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).

[72:16]  ³⁴ tn Heb “fruit.”

[72:16]  ³⁵ tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).

[72:16]  ³⁶ tn Heb “like Lebanon.”

[72:16]  ³⁷ tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).

[72:16]  ³⁸ tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.

[72:16]  ³⁹ tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.

[72:17]  ⁴⁰ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ⁴¹ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ⁴² tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ⁴³ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[72:18]  ⁴⁴ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁴⁵ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ⁴⁶ tn Heb “[be] blessed.”

[72:19]  ⁴⁷ tn Or “glory.”

[72:19]  ⁴⁸ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[86:9]  ⁴⁹ tn Or “bow down before you.”

[110:3]  ⁵⁰ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ⁵¹ tn Heb “in the day of your power.”

[110:3]  ⁵² tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁵³ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ⁵⁴ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ⁵⁵ tn Heb “to you [is].”

[11:10]  ⁵⁶ 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]  ⁵⁷ sn See the note at v. 1.

[11:10]  ⁵⁸ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[27:13]  ⁵⁹ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ⁶⁰ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ⁶¹ tn Or “the ones perishing.”

[27:13]  ⁶² tn Or “the ones driven into.”

[27:13]  ⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[49:6]  ⁶⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁶⁵ 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]  ⁶⁶ tn See the note at 42:6.

[49:6]  ⁶⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:19]  ⁶⁸ tn Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.

[49:20]  ⁶⁹ tn Heb “me.” The singular is collective.

[49:20]  ⁷⁰ tn Heb “draw near to me so I can dwell.”

[49:21]  ⁷¹ tn Heb “and you will say in your heart.”

[49:21]  ⁷² tn Or “exiled and thrust away”; NIV “exiled and rejected.”

[49:23]  ⁷³ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁷⁴ tn Heb “you.” See the preceding note.

[49:23]  ⁷⁵ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[54:2]  ⁷⁶ tn Heb “the curtains of our dwelling places let them stretch out.”

[54:2]  ⁷⁷ tn Heb “your stakes strengthen.”

[60:4]  ⁷⁸ tn Heb “Lift up around your eyes and see!”

[60:5]  ⁷⁹ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁸⁰ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁸¹ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ⁸² tn Heb “an abundance of camels will cover you.”

[60:6]  ⁸³ tn Heb “all of them, from Sheba.”

[60:6]  ⁸⁴ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ⁸⁸ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ⁸⁹ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁹⁰ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁹¹ tn Heb “to the name of the Lord your God.”

[60:9]  ⁹² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:10]  ⁹³ tn Heb “in my favor I will have compassion on you.”

[60:11]  ⁹⁴ tn Or “led in procession.” The participle is passive.

[60:12]  ⁹⁵ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ⁹⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[60:13]  ⁹⁷ tn Or “holy place, sanctuary.”

[60:13]  ⁹⁸ 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]  ⁹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[66:18]  ¹⁰⁰ 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]  ¹⁰¹ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”

[66:19]  ¹⁰² 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]  ¹⁰³ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ¹⁰⁴ sn That is, Lydia (in Asia Minor).

[66:19]  ¹⁰⁵ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ¹⁰⁶ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ¹⁰⁷ tn Or “islands” (NIV).

[66:20]  ¹⁰⁸ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ¹⁰⁹ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ¹¹⁰ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[66:23]  ¹¹¹ 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]  ¹¹² tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”

[66:23]  ¹¹³ tn Or “bow down before” (NASB).

[3:17]  ¹¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ¹¹⁵ tn Heb “will gather to the name of the Lord.”

[3:17]  ¹¹⁶ tn Heb “the stubbornness of their evil hearts.”

[16:19]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ 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.

[3:9]  ¹²⁰ 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]  ¹²¹ tn Heb “so that all of them will call on the name of the Lord.”

[3:9]  ¹²² tn Heb “so that [they] will serve him [with] one shoulder.”

[3:10]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ¹²⁶ 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).

[14:16]  ¹²⁷ sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the Lord will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the Lord at that time (cf. Deut 31:9-13; Neh 8:12-18; 9:1-38).

[14:17]  ¹²⁸ sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination.

[14:20]  ¹²⁹ tn Heb “house” (also in the following verse).

[14:20]  ¹³⁰ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[14:21]  ¹³¹ tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[14:21]  sn This is not to preclude the Canaanite (or anyone else) from worship; the point is that in the messianic age all such ethnic and religious distinctions will be erased and all people will be eligible to worship the Lord.

[1:11]  ¹³² sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[11:25]  ¹³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹³⁴ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹³⁵ tn Grk “fullness.”

[11:26]  ¹³⁶ 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).

[15:4]  ¹³⁷ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ¹³⁸ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ¹³⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁴⁰ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”