Mazmur 2:10-12

2:10 So now, you kings, do what is wise; ¹ 

you rulers of the earth, submit to correction! ² 

2:11 Serve ³  the Lord in fear!

Repent in terror! ⁴ 

2:12 Give sincere homage! ⁵ 

Otherwise he ⁶  will be angry, ⁷ 

and you will die because of your behavior, ⁸ 

when his anger quickly ignites. ⁹ 

How blessed ¹⁰  are all who take shelter in him! ¹¹ 

Mazmur 138:4-5

138:4 Let all the kings of the earth give thanks ¹²  to you, O Lord,

when they hear the words you speak. ¹³ 

138:5 Let them sing about the Lord’s deeds, ¹⁴ 

for the Lord’s splendor is magnificent. ¹⁵ 

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 ¹⁶  guardians;

their princesses will nurse your children. ¹⁷ 

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

and they will lick the dirt on ¹⁸  your feet.

Then you will recognize that I am the Lord;

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

Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹⁹  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, ²⁰ 

and he will reign for ever and ever.”

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ²¹  the Lamb are the called, chosen, and faithful.”

Wahyu 21:24

21:24 The nations ²²  will walk by its light and the kings of the earth will bring their grandeur ²³  into it.

Wahyu 21:26

21:26 They will bring the grandeur and the wealth ²⁴  of the nations ²⁵  into it,

[2:10]  ¹ sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

[2:10]  ² tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

[2:11]  ³ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ⁴ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[2:12]  ⁵ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ⁶ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ⁷ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ⁸ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ⁹ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ¹⁰ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ¹¹ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[138:4]  ¹² tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.

[138:4]  ¹³ tn Heb “the words of your mouth.”

[138:5]  ¹⁴ tn Heb “ways.”

[138:5]  ¹⁵ tn Heb “great.”

[49:23]  ¹⁶ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ¹⁷ tn Heb “you.” See the preceding note.

[49:23]  ¹⁸ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[11:15]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:14]  ²¹ tn See BDAG 636 s.v. μετά A.2.a.α.

[21:24]  ²² tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ²³ tn Or “splendor”; Grk “glory.”

[21:26]  ²⁴ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

[21:26]  ²⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).