Acts 10:34-38

10:34 Then Peter started speaking: ¹  “I now truly understand that God does not show favoritism in dealing with people, ²  10:35 but in every nation ³  the person who fears him ⁴  and does what is right ⁵  is welcomed before him. 10:36 You know ⁶  the message ⁷  he sent to the people ⁸  of Israel, proclaiming the good news of peace ⁹  through ¹⁰  Jesus Christ ¹¹  (he is Lord ¹²  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ¹³  10:38 with respect to Jesus from Nazareth, ¹⁴  that ¹⁵  God anointed him with the Holy Spirit and with power. He ¹⁶  went around doing good and healing all who were oppressed by the devil, ¹⁷  because God was with him. ¹⁸ 

Acts 14:27

14:27 When they arrived and gathered the church together, they reported ¹⁹  all the things God ²⁰  had done with them, and that he had opened a door ²¹  of faith for the Gentiles.

Acts 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²²  and Samaria, they were relating at length ²³  the conversion of the Gentiles and bringing great joy ²⁴  to all the brothers.

Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ²⁵ 

until he comes to whom it belongs; ²⁶ 

the nations will obey him. ²⁷ 

Psalms 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ²⁸ 

Let all the nations ²⁹  worship you! ³⁰ 

Psalms 96:1-10

Psalm 96 ³¹ 

96:1 Sing to the Lord a new song! ³² 

Sing to the Lord, all the earth!

96:2 Sing to the Lord! Praise his name!

Announce every day how he delivers! ³³ 

96:3 Tell the nations about his splendor!

Tell ³⁴  all the nations about his amazing deeds!

96:4 For the Lord is great and certainly worthy of praise;

he is more awesome than all gods. ³⁵ 

96:5 For all the gods of the nations are worthless, ³⁶ 

but the Lord made the sky.

96:6 Majestic splendor emanates from him; ³⁷ 

his sanctuary is firmly established and beautiful. ³⁸ 

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

96:8 Ascribe to the Lord the splendor he deserves! ³⁹ 

Bring an offering and enter his courts!

96:9 Worship the Lord in holy attire! ⁴⁰ 

Tremble before him, all the earth!

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

Isaiah 11:10

Israel is Reclaimed and Reunited

11:10 At that time ⁴¹  a root from Jesse ⁴²  will stand like a signal flag for the nations. Nations will look to him for guidance, ⁴³  and his residence will be majestic.

Isaiah 32:15

32:15 This desolation will continue until new life is poured out on us from heaven. ⁴⁴ 

Then the desert will become an orchard

and the orchard will be considered a forest. ⁴⁵ 

Isaiah 35:1-2

The Land and Its People Are Transformed

35:1 Let the desert and dry region be happy; ⁴⁶ 

let the wilderness ⁴⁷  rejoice and bloom like a lily!

35:2 Let it richly bloom; ⁴⁸ 

let it rejoice and shout with delight! ⁴⁹ 

It is given the grandeur ⁵⁰  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Isaiah 42:1

The Lord Commissions His Special Servant

42:1 ⁵¹ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ⁵²  for the nations. ⁵³ 

Isaiah 42:6

42:6 “I, the Lord, officially commission you; ⁵⁴ 

I take hold of your hand.

I protect you ⁵⁵  and make you a covenant mediator for people, ⁵⁶ 

and a light ⁵⁷  to the nations, ⁵⁸ 

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 ⁵⁹  of Israel? ⁶⁰ 

I will make you a light to the nations, ⁶¹ 

so you can bring ⁶²  my deliverance to the remote regions of the earth.”

Isaiah 52:10

52:10 The Lord reveals ⁶³  his royal power ⁶⁴ 

in the sight of all the nations;

the entire ⁶⁵  earth sees

our God deliver. ⁶⁶ 

Isaiah 60:3

60:3 Nations come to your light,

kings to your bright light.

Isaiah 62:2

62:2 Nations will see your vindication,

and all kings your splendor.

You will be called by a new name

that the Lord himself will give you. ⁶⁷ 

Jeremiah 16:19

16:19 Then I said, ⁶⁸ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ⁶⁹ 

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. ⁷⁰ 

Hosea 2:23

2:23 Then I will plant her as my own ⁷¹  in the land.

I will have pity on ‘No Pity’ (Lo-Ruhamah).

I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’

And he ⁷²  will say, ‘You are ⁷³  my God!’”

Amos 9:11-12

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁷⁴  of David.

I will seal its ⁷⁵  gaps,

repair its ⁷⁶  ruins,

and restore it to what it was like in days gone by. ⁷⁷ 

9:12 As a result they ⁷⁸  will conquer those left in Edom ⁷⁹ 

and all the nations subject to my rule.” ⁸⁰ 

The Lord, who is about to do this, is speaking!

Micah 5:7

5:7 Those survivors from ⁸¹  Jacob will live ⁸² 

in the midst of many nations. ⁸³ 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ⁸⁴ 

Zephaniah 2:11

2:11 The Lord will terrify them, ⁸⁵ 

for ⁸⁶  he will weaken ⁸⁷  all the gods of the earth.

All the distant nations will worship the Lord in their own lands. ⁸⁸ 

Zephaniah 3:9

3:9 Know for sure that I will then enable

the nations to give me acceptable praise. ⁸⁹ 

All of them will invoke the Lord’s name when they pray, ⁹⁰ 

and will worship him in unison. ⁹¹ 

Zechariah 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁹²  and they will also be my ⁹³  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

8:20 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.”’” ⁹⁴ 

Malachi 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,” ⁹⁵  says the Lord who rules over all.

Matthew 8:11

8:11 I tell you, many will come from the east and west to share the banquet ⁹⁶  with Abraham, Isaac, and Jacob ⁹⁷  in the kingdom of heaven,

Mark 16:5

16:5 Then ⁹⁸  as they went into the tomb, they saw a young man dressed in a white robe ⁹⁹  sitting on the right side; and they were alarmed.

Luke 2:32

2:32 a light, ¹⁰⁰ 

for revelation to the Gentiles,

and for glory ¹⁰¹  to your people Israel.”

Romans 15:7-12

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised ¹⁰²  on behalf of God’s truth to confirm the promises made to the fathers, ¹⁰³  15:9 and thus the Gentiles glorify God for his mercy. ¹⁰⁴  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹⁰⁵  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ¹⁰⁶  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ¹⁰⁷  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.” ¹⁰⁸ 

[10:34]  ¹ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ² tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ³ sn See Luke 24:47.

[10:35]  ⁴ tn Or “shows reverence for him.”

[10:35]  ⁵ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:36]  ⁶ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁷ tn Grk “the word.”

[10:36]  ⁸ tn Grk “to the sons.”

[10:36]  ⁹ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁰ tn Or “by.”

[10:36]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹² sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:37]  ¹³ tn Or “proclaimed.”

[10:38]  ¹⁴ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁵ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁶ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹⁷ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ¹⁸ sn See Acts 7:9.

[14:27]  ¹⁹ tn Or “announced.”

[14:27]  ²⁰ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²¹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:3]  ²² sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²³ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ²⁴ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[49:10]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “families of the nations.”

[22:27]  ³⁰ tn Heb “before you.”

[96:1]  ³¹ sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.

[96:1]  ³² sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See also Pss 33:3; 40:3; 98:1.

[96:2]  ³³ tn Heb “announce from day to day his deliverance.”

[96:3]  ³⁴ tn The verb “tell” is understood by ellipsis (note the preceding line).

[96:4]  ³⁵ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[96:5]  ³⁶ tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.

[96:6]  ³⁷ tn Heb “majesty and splendor [are] before him.”

[96:6]  ³⁸ tn Heb “strength and beauty [are] in his sanctuary.”

[96:8]  ³⁹ tn Heb “the splendor of [i.e., “due”] his name.”

[96:9]  ⁴⁰ tn Or “in holy splendor.”

[11:10]  ⁴¹ 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]  ⁴² sn See the note at v. 1.

[11:10]  ⁴³ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[32:15]  ⁴⁴ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ⁴⁵ sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[35:1]  ⁴⁶ tn The final mem (ם) on the verb יְשֻׂשׂוּם (yÿsusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer.

[35:1]  ⁴⁷ tn Or “Arabah” (NASB); NAB, NIV, TEV “desert.”

[35:2]  ⁴⁸ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ⁴⁹ tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ⁵⁰ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[42:1]  ⁵¹ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ⁵² tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ⁵³ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[42:6]  ⁵⁴ tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ⁵⁵ tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ⁵⁶ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ⁵⁷ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ⁵⁸ tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[49:6]  ⁵⁹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁶⁰ 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]  ⁶¹ tn See the note at 42:6.

[49:6]  ⁶² tn Heb “be” (so KJV, ASV); CEV “you must take.”

[52:10]  ⁶³ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁶⁴ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁶⁵ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁶⁶ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[62:2]  ⁶⁷ tn Heb “which the mouth of the Lord will designate.”

[16:19]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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.”

[2:23]  ⁷¹ tn Heb “for myself.”

[2:23]  ⁷² tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

[2:23]  ⁷³ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).

[9:11]  ⁷⁴ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

[9:11]  ⁷⁵ tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

[9:11]  ⁷⁶ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

[9:11]  ⁷⁷ tn Heb “and I will rebuild as in days of antiquity.”

[9:12]  ⁷⁸ sn They probably refers to the Israelites or to the Davidic rulers of the future.

[9:12]  ⁷⁹ tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”

[9:12]  ⁸⁰ tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.

[5:7]  ⁸¹ tn Heb “the remnant of” (also in v. 8).

[5:7]  ⁸² tn Heb “will be.”

[5:7]  ⁸³ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ⁸⁴ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[2:11]  ⁸⁵ tn Heb “will be awesome over [or, “against”] them.”

[2:11]  ⁸⁶ tn Or “certainly.”

[2:11]  ⁸⁷ tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”

[2:11]  ⁸⁸ tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”

[3:9]  ⁸⁹ tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”

[3:9]  ⁹⁰ tn Heb “so that all of them will call on the name of the Lord.”

[3:9]  ⁹¹ tn Heb “so that [they] will serve him [with] one shoulder.”

[2:11]  ⁹² tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁹³ 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).

[8:23]  ⁹⁴ 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).

[1:11]  ⁹⁵ 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.

[8:11]  ⁹⁶ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  ⁹⁷ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:5]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁹⁹ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[2:32]  ¹⁰⁰ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹⁰¹ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[15:8]  ¹⁰² tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ¹⁰³ tn Or “to the patriarchs.”

[15:9]  ¹⁰⁴ 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]  ¹⁰⁵ sn A quotation from Ps 18:49.

[15:10]  ¹⁰⁶ sn A quotation from Deut 32:43.

[15:11]  ¹⁰⁷ sn A quotation from Ps 117:1.

[15:12]  ¹⁰⁸ sn A quotation from Isa 11:10.