Discovery BoxJohn 11:52
Context11:52 and not for the Jewish nation 1 only, 2 but to gather together 3 into one the children of God who are scattered.) 4
Genesis 49:10
Context49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 5
until he comes to whom it belongs; 6
the nations will obey him. 7
Psalms 22:26-31
Context22:26 Let the oppressed eat and be filled! 8
Let those who seek his help praise the Lord!
May you 9 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 10
Let all the nations 11 worship you! 12
and rules over the nations.
22:29 All of the thriving people 14 of the earth will join the celebration and worship; 15
all those who are descending into the grave 16 will bow before him,
including those who cannot preserve their lives. 17
22:30 A whole generation 18 will serve him;
they will tell the next generation about the sovereign Lord. 19
22:31 They will come and tell about his saving deeds; 20
they will tell a future generation what he has accomplished. 21
Psalms 72:17-19
ContextMay his dynasty last as long as the sun remains in the sky! 23
May they use his name when they formulate their blessings! 24
May all nations consider him to be favored by God! 25
72:18 The Lord God, the God of Israel, deserves praise! 26
He alone accomplishes amazing things! 27
72:19 His glorious name deserves praise 28 forevermore!
May his majestic splendor 29 fill the whole earth!
We agree! We agree! 30
Psalms 86:9
Context86:9 All the nations, whom you created,
will come and worship you, 31 O Lord.
They will honor your name.
Psalms 98:2-3
Context98:2 The Lord demonstrates his power to deliver; 32
in the sight of the nations he reveals his justice.
98:3 He remains loyal and faithful to the family of Israel. 33
All the ends of the earth see our God deliver us. 34
Isaiah 11:10
Context11:10 At that time 35 a root from Jesse 36 will stand like a signal flag for the nations. Nations will look to him for guidance, 37 and his residence will be majestic.
Isaiah 24:13-16
Context24:13 This is what will happen throughout 38 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. 39
24:14 They 40 lift their voices and shout joyfully;
they praise 41 the majesty of the Lord in the west.
24:15 So in the east 42 extol the Lord,
along the seacoasts extol 43 the fame 44 of the Lord God of Israel.
24:16 From the ends of the earth we 45 hear songs –
the Just One is majestic. 46
But I 47 say, “I’m wasting away! I’m wasting away! I’m doomed!
Deceivers deceive, deceivers thoroughly deceive!” 48
Isaiah 42:10-12
Context42:10 Sing to the Lord a brand new song!
Praise him 49 from the horizon of the earth,
you who go down to the sea, and everything that lives in it, 50
you coastlands 51 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; 52
let them praise his deeds in the coastlands. 53
Isaiah 43:6
Context43:6 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,
Isaiah 49:6
Context49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 54 of Israel? 55
I will make you a light to the nations, 56
so you can bring 57 my deliverance to the remote regions of the earth.”
Isaiah 52:10
Context52:10 The Lord reveals 58 his royal power 59
in the sight of all the nations;
the entire 60 earth sees
our God deliver. 61
Isaiah 56:8
Context56:8 The sovereign Lord says this,
the one who gathers the dispersed of Israel:
“I will still gather them up.” 62
Hosea 1:10
Context1:10 (2:1) 63 However, 64 in the future the number of the people 65 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 66 it was said to them, “You are not my people,” it will be said to them, “You are 67 children 68 of the living God!”
Zechariah 2:11
Context2:11 “Many nations will join themselves to the Lord on the day of salvation, 69 and they will also be my 70 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.
Zechariah 8:20-23
Context8:20 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.”’” 71
Acts 18:10
Context18:10 because I am with you, and no one will assault 72 you to harm 73 you, because I have many people in this city.”
Romans 9:23-24
Context9:23 And what if he is willing to make known the wealth of his glory on the objects 74 of mercy that he has prepared beforehand for glory – 9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?
Romans 15:9-13
Context15:9 and thus the Gentiles glorify God for his mercy. 75 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 76 15:10 And again it says: “Rejoice, O Gentiles, with his people.” 77 15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” 78 15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 79 15:13 Now may the God of hope fill you with all joy and peace as you believe in him, 80 so that you may abound in hope by the power of the Holy Spirit.
Ephesians 2:14
Context2:14 For he is our peace, the one who made both groups into one 81 and who destroyed the middle wall of partition, the hostility,
Ephesians 2:1
Context2:1 And although you were 82 dead 83 in your transgressions and sins,
Ephesians 2:10
Context2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. 84
[11:52] 1 tn See the note on the word “nation” in the previous verse.
[11:52] 2 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
[11:52] 3 tn Grk “that he might gather together.”
[11:52] 4 sn This is a parenthetical note by the author.
[49:10] 5 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] 6 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] 7 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.
[22:26] 8 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 9 tn Heb “may your heart[s].”
[22:27] 10 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 11 tn Heb “families of the nations.”
[22:27] 12 tn Heb “before you.”
[22:28] 13 tn Heb “for to the
[22:29] 14 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] 15 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] 16 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] 17 tn Heb “and his life he does not revive.”
[22:30] 18 tn Heb “offspring.”
[22:30] 19 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 20 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 21 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.
[72:17] 22 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 23 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] 24 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
[72:17] 25 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[72:18] 26 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 27 tn Heb “[the] one who does amazing things by himself.”
[72:19] 28 tn Heb “[be] blessed.”
[72:19] 30 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] 31 tn Or “bow down before you.”
[98:2] 32 tn Heb “makes known his deliverance.”
[98:3] 33 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
[98:3] 34 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
[11:10] 35 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] 36 sn See the note at v. 1.
[11:10] 37 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[24:13] 38 tn Heb “in the midst of” (so KJV, ASV, NASB).
[24:13] 39 sn The judgment will severely reduce the earth’s population. See v. 6.
[24:14] 40 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] 41 tn Heb “they yell out concerning.”
[24:15] 42 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] 43 tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.
[24:15] 44 tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.
[24:16] 45 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] 46 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] 47 sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.
[24:16] 48 tn Heb “and [with] deception deceivers deceive.”
[42:10] 49 tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.
[42:10] 50 tn Heb “and its fullness”; NASB, NIV “and all that is in it.”
[42:10] 51 tn Or “islands” (NASB, NIV); NLT “distant coastlands.”
[42:12] 52 tn Heb “Let them ascribe to the Lord glory.”
[42:12] 53 tn Heb “and his praise in the coastlands [or “islands”] let them declare.”
[49:6] 54 tn Heb “the protected [or “preserved”] ones.”
[49:6] 55 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] 56 tn See the note at 42:6.
[49:6] 57 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[52:10] 58 tn Heb “lays bare”; NLT “will demonstrate.”
[52:10] 59 tn Heb “his holy arm.” This is a metonymy for his power.
[52:10] 60 tn Heb “the remote regions,” which here stand for the extremities and everything in between.
[52:10] 61 tn Heb “the deliverance of our God.” “God” is a subjective genitive here.
[56:8] 62 tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”
[1:10] 63 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] 64 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
[1:10] 65 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
[1:10] 66 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] 67 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
[1:10] 68 tn Heb “sons” (so KJV, NASB, NIV).
[2:11] 69 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 70 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] 71 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).
[18:10] 72 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
[9:23] 74 tn Grk “vessels.” This is the same Greek word used in v. 21.
[15:9] 75 tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
[15:9] 76 sn A quotation from Ps 18:49.
[15:10] 77 sn A quotation from Deut 32:43.
[15:11] 78 sn A quotation from Ps 117:1.
[15:12] 79 sn A quotation from Isa 11:10.
[15:13] 80 tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
[2:14] 81 tn Grk “who made the both one.”
[2:1] 82 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
[2:1] 83 sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.
[2:10] 84 tn Grk “so that we might walk in them” (or “by them”).
