Yesaya 30:26
Konteks30:26 The light of the full moon will be like the sun’s glare
and the sun’s glare will be seven times brighter,
like the light of seven days, 1
when the Lord binds up his people’s fractured bones 2
and heals their severe wound. 3
Yesaya 49:6
Konteks49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 4 of Israel? 5
I will make you a light to the nations, 6
so you can bring 7 my deliverance to the remote regions of the earth.”
Yesaya 59:19
Konteks59:19 In the west, people respect 8 the Lord’s reputation; 9
in the east they recognize his splendor. 10
For he comes like a rushing 11 stream
driven on by wind sent from the Lord. 12
Yesaya 60:1-22
Konteks60:1 “Arise! Shine! For your light arrives!
The splendor 13 of the Lord shines on you!
60:2 For, look, darkness covers the earth
and deep darkness covers 14 the nations,
but the Lord shines on you;
his splendor 15 appears over you.
60:3 Nations come to your light,
kings to your bright light.
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, 17
you will be excited and your heart will swell with pride. 18
For the riches of distant lands 19 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 20
young camels from Midian and Ephah.
All the merchants of Sheba 21 will come,
bringing gold and incense
and singing praises to the Lord. 22
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 23
They will go up on my altar acceptably, 24
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 25 like a cloud,
who fly like doves to their shelters? 26
60:9 Indeed, the coastlands 27 look eagerly for me,
the large ships 28 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 29
the Holy One of Israel, 30 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. 31
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. 32
60:12 Indeed, 33 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 34
60:13 The splendor of Lebanon will come to you,
its evergreens, firs, and cypresses together,
to beautify my palace; 35
I will bestow honor on my throne room. 36
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.’ 37
60:15 You were once abandoned
and despised, with no one passing through,
but I will make you 38 a permanent source of pride
and joy to coming generations.
60:16 You will drink the milk of nations;
you will nurse at the breasts of kings. 39
Then you will recognize that I, the Lord, am your deliverer,
your protector, 40 the powerful ruler of Jacob. 41
60:17 Instead of bronze, I will bring you gold,
instead of iron, I will bring you silver,
instead of wood, I will bring you 42 bronze,
instead of stones, I will bring you 43 iron.
I will make prosperity 44 your overseer,
and vindication your sovereign ruler. 45
60:18 Sounds of violence 46 will no longer be heard in your land,
or the sounds of 47 destruction and devastation within your borders.
You will name your walls, ‘Deliverance,’
and your gates, ‘Praise.’
60:19 The sun will no longer supply light for you by day,
nor will the moon’s brightness shine on you;
the Lord will be your permanent source of light –
the splendor of your God will shine upon you. 48
60:20 Your sun will no longer set;
your moon will not disappear; 49
the Lord will be your permanent source of light;
your time 50 of sorrow will be over.
60:21 All of your people will be godly; 51
they will possess the land permanently.
I will plant them like a shoot;
they will be the product of my labor,
through whom I reveal my splendor. 52
60:22 The least of you will multiply into 53 a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!” 54
Mazmur 22:27-31
Konteks22:27 Let all the people of the earth acknowledge the Lord and turn to him! 55
Let all the nations 56 worship you! 57
and rules over the nations.
22:29 All of the thriving people 59 of the earth will join the celebration and worship; 60
all those who are descending into the grave 61 will bow before him,
including those who cannot preserve their lives. 62
22:30 A whole generation 63 will serve him;
they will tell the next generation about the sovereign Lord. 64
22:31 They will come and tell about his saving deeds; 65
they will tell a future generation what he has accomplished. 66
Mazmur 72:19
Konteks72:19 His glorious name deserves praise 67 forevermore!
May his majestic splendor 68 fill the whole earth!
We agree! We agree! 69
Mazmur 98:2-3
Konteks98:2 The Lord demonstrates his power to deliver; 70
in the sight of the nations he reveals his justice.
98:3 He remains loyal and faithful to the family of Israel. 71
All the ends of the earth see our God deliver us. 72
Habakuk 2:14
Konteks2:14 For recognition of the Lord’s sovereign majesty will fill the earth
just as the waters fill up the sea. 73
Zakharia 14:9
Konteks14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. 74
Roma 11:25-26
Konteks11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 75 so that you may not be conceited: A partial hardening has happened to Israel 76 until the full number 77 of the Gentiles has come in. 11:26 And so 78 all Israel will be saved, as it is written:
“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
Wahyu 20:2-6
Konteks20:2 He 79 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 80 then 81 threw him into the abyss and locked 82 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 83 I saw thrones and seated on them were those who had been given authority to judge. 84 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 85 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 86 came to life 87 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 88 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 89 in the first resurrection. The second death has no power over them, 90 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
[30:26] 1 sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).
[30:26] 2 tn Heb “the fracture of his people” (so NASB).
[30:26] sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.
[30:26] 3 tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”
[49:6] 4 tn Heb “the protected [or “preserved”] ones.”
[49:6] 5 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] 6 tn See the note at 42:6.
[49:6] 7 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[59:19] 8 tc Heb “fear.” A few medieval Hebrew
[59:19] 9 tn Heb “and they fear from the west the name of the Lord.”
[59:19] 10 tn Heb “and from the rising of the sun his splendor.”
[59:19] 11 tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”
[59:19] 12 tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).
[60:1] 13 tn Or “glory” (so most English versions).
[60:2] 14 tn The verb “covers” is understood by ellipsis (note the preceding line).
[60:2] 15 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
[60:4] 16 tn Heb “Lift up around your eyes and see!”
[60:5] 17 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 18 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 19 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 20 tn Heb “an abundance of camels will cover you.”
[60:6] 21 tn Heb “all of them, from Sheba.”
[60:6] 22 tn Heb “and they will announce the praises of the Lord.”
[60:7] 23 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] 24 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 1QIsaa 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] 25 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 26 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 27 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 28 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 29 tn Heb “to the name of the Lord your God.”
[60:9] 30 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 31 tn Heb “in my favor I will have compassion on you.”
[60:11] 32 tn Or “led in procession.” The participle is passive.
[60:12] 33 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 34 tn The infinitive absolute appears before the finite verb for emphasis.
[60:13] 35 tn Or “holy place, sanctuary.”
[60:13] 36 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] 37 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:15] 38 tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”
[60:16] 39 sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.
[60:16] 40 tn Or “redeemer.” See the note at 41:14.
[60:16] 41 sn See 1:24 and 49:26.
[60:17] 42 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).
[60:17] 43 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).
[60:17] 44 tn Or “peace” (KJV and many other English versions).
[60:17] 45 tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.
[60:18] 46 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:18] 47 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:19] 48 tn Heb “and your God for your splendor.”
[60:20] 49 sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.
[60:20] 50 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
[60:21] 51 tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”
[60:21] 52 tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”
[60:22] 53 tn Heb “will become” (so NASB, NIV).
[60:22] 54 tn Heb “I, the Lord, in its time, I will quickly do it.”
[22:27] 55 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 56 tn Heb “families of the nations.”
[22:27] 57 tn Heb “before you.”
[22:28] 58 tn Heb “for to the
[22:29] 59 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] 60 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] 61 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] 62 tn Heb “and his life he does not revive.”
[22:30] 63 tn Heb “offspring.”
[22:30] 64 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 65 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 66 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[72:19] 67 tn Heb “[be] blessed.”
[72:19] 69 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.
[98:2] 70 tn Heb “makes known his deliverance.”
[98:3] 71 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
[98:3] 72 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
[2:14] 73 tn Heb “for the earth will be filled with the knowledge of the glory of the
[14:9] 74 sn The expression the
[11:25] 75 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[11:25] 76 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
[11:26] 78 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).
[20:2] 79 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 80 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 82 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 84 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 85 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 86 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 87 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 88 sn This statement appears to be a parenthetical comment by the author.
[20:6] 89 tn Grk “who has a share.”
[20:6] 90 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
