Psalms 22:27-28

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹ 

Let all the nations ²  worship you! ³ 

22:28 For the Lord is king ⁴ 

and rules over the nations.

Psalms 108:9

108:9 Moab is my wash basin. ⁵ 

I will make Edom serve me. ⁶ 

I will shout in triumph over Philistia.”

Psalms 108:2

108:2 Awake, O stringed instrument and harp!

I will wake up at dawn! ⁷ 

Psalms 5:1

Psalm 5 ⁸ 

For the music director, to be accompanied by wind instruments; ⁹  a psalm of David.

5:1 Listen to what I say, ¹⁰  Lord!

Carefully consider my complaint! ¹¹ 

Psalms 8:1

Psalm 8 ¹² 

For the music director, according to the gittith style; ¹³  a psalm of David.

8:1 O Lord, our Lord, ¹⁴ 

how magnificent ¹⁵  is your reputation ¹⁶  throughout the earth!

You reveal your majesty in the heavens above! ¹⁷ 

Psalms 10:1

Psalm 10 ¹⁸ 

10:1 Why, Lord, do you stand far off?

Why do you pay no attention during times of trouble? ¹⁹ 

Psalms 22:1

Psalm 22 ²⁰ 

For the music director; according to the tune “Morning Doe;” ²¹  a psalm of David.

22:1 My God, my God, why have you abandoned me? ²² 

I groan in prayer, but help seems far away. ²³ 

Isaiah 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 ²⁴  of Israel? ²⁵ 

I will make you a light to the nations, ²⁶ 

so you can bring ²⁷  my deliverance to the remote regions of the earth.”

Isaiah 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 ²⁸  guardians;

their princesses will nurse your children. ²⁹ 

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

and they will lick the dirt on ³⁰  your feet.

Then you will recognize that I am the Lord;

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

Isaiah 52:15

52:15 his form was so marred he no longer looked human ³¹  –

so now ³²  he will startle ³³  many nations.

Kings will be shocked by his exaltation, ³⁴ 

for they will witness something unannounced to them,

and they will understand something they had not heard about.

Romans 15:12

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.” ³⁵ 

Romans 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ³⁶  of the Gentiles, by word and deed,

Ephesians 1:22

1:22 And God ³⁷  put ³⁸  all things under Christ’s ³⁹  feet, ⁴⁰  and he gave him to the church as head over all things. ⁴¹ 

[22:27]  ¹ 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]  ² tn Heb “families of the nations.”

[22:27]  ³ tn Heb “before you.”

[22:28]  ⁴ tn Heb “for to the Lord [is] dominion.”

[108:9]  ⁵ sn The metaphor of the wash basin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant.

[108:9]  ⁶ tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.

[108:2]  ⁷ tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.

[5:1]  ⁸ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ⁹ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ¹⁰ tn Heb “my words.”

[5:1]  ¹¹ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[8:1]  ¹² sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.

[8:1]  ¹³ tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.

[8:1]  ¹⁴ tn The plural form of the title emphasizes the Lord’s absolute sovereignty.

[8:1]  ¹⁵ tn Or “awesome”; or “majestic.”

[8:1]  ¹⁶ tn Heb “name,” which here stands metonymically for God’s reputation.

[8:1]  ¹⁷ tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.

[10:1]  ¹⁸ sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

[10:1]  ¹⁹ tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).

[22:1]  ²⁰ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ²¹ tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ²² sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ²³ tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[49:6]  ²⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ²⁵ 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]  ²⁶ tn See the note at 42:6.

[49:6]  ²⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:23]  ²⁸ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ²⁹ tn Heb “you.” See the preceding note.

[49:23]  ³⁰ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[52:15]  ³¹ tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”

[52:15]  ³² tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.

[52:15]  ³³ tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.

[52:15]  ³⁴ tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[15:12]  ³⁵ sn A quotation from Isa 11:10.

[15:18]  ³⁶ tn Grk “unto obedience.”

[1:22]  ³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ³⁸ tn Grk “subjected.”

[1:22]  ³⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁴⁰ sn An allusion to Ps 8:6.

[1:22]  ⁴¹ tn Grk “and he gave him as head over all things to the church.”