Hosea 8:2

8:2 Israel cries out to me,

“My God, we acknowledge you!”

Deuteronomy 26:17-19

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him. 26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments. 26:19 Then ¹  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ²  You will ³  be a people holy to the Lord your God, as he has said.

Psalms 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ⁴ 

Let all the nations ⁵  worship you! ⁶ 

Psalms 68:31

68:31 They come with red cloth ⁷  from Egypt,

Ethiopia ⁸  voluntarily offers tribute ⁹  to God.

Psalms 118:28

118:28 You are my ¹⁰  God and I will give you thanks!

You are my God and I will praise you!

The Song of Songs 2:16

Poetic Refrain: Mutual Possession

The Beloved about Her Lover:

2:16 My lover is mine and I am his;

he grazes among the lilies. ¹¹ 

Isaiah 44:5

44:5 One will say, ‘I belong to the Lord,’

and another will use ¹²  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ¹³ 

Jeremiah 16:19

16:19 Then I said, ¹⁴ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ¹⁵ 

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. ¹⁶ 

Jeremiah 32:38

32:38 They will be my people, and I will be their God. ¹⁷ 

Zechariah 8:22-23

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.”’” ¹⁸ 

Zechariah 14:9

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ¹⁹ 

Zechariah 14:16

14:16 Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Tabernacles. ²⁰ 

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,” ²¹  says the Lord who rules over all.

Romans 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Romans 15:9-11

15:9 and thus the Gentiles glorify God for his mercy. ²²  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²³  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ²⁴  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ²⁵ 

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁶ 

Romans 1:9-10

1:9 For God, whom I serve in my spirit by preaching the gospel ²⁷  of his Son, is my witness that ²⁸  I continually remember you 1:10 and I always ask ²⁹  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ³⁰ 

Revelation 21:3-4

21:3 And I heard a loud voice from the throne saying: “Look! The residence ³¹  of God is among human beings. ³²  He ³³  will live among them, and they will be his people, and God himself will be with them. ³⁴  21:4 He ³⁵  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ³⁶ 

[26:19]  ¹ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ² tn Heb “for praise and for a name and for glory.”

[26:19]  ³ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[22:27]  ⁴ 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]  ⁵ tn Heb “families of the nations.”

[22:27]  ⁶ tn Heb “before you.”

[68:31]  ⁷ tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

[68:31]  ⁸ tn Heb “Cush.”

[68:31]  ⁹ tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

[118:28]  ¹⁰ sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).

[2:16]  ¹¹ sn This line may be translated either as “the one who grazes among the lilies” or as “the one who feeds [his flock] among the lilies.” The latter would picture him as a shepherd pasturing his flock among a bed of flowers which they were eating, while the former would be picturing him as a gazelle feeding among a bed of flowers. Because of the occurrence of the gazelle motif in the following verse, it is most likely that this motif is present in this verse as well. Although it seems likely that he is therefore being pictured as a gazelle eating these flowers, it is far from clear as to what this figurative picture denotes. It is possible that it conveys the peaceful nature of his relationship with her because she was earlier portrayed as a lily (e.g., 2:1).

[44:5]  ¹² tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ¹³ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

[16:19]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.”

[32:38]  ¹⁷ sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.

[8:23]  ¹⁸ 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).

[14:9]  ¹⁹ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[14:16]  ²⁰ sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the Lord will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the Lord at that time (cf. Deut 31:9-13; Neh 8:12-18; 9:1-38).

[1:11]  ²¹ 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.

[15:9]  ²² 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]  ²³ sn A quotation from Ps 18:49.

[15:10]  ²⁴ sn A quotation from Deut 32:43.

[15:11]  ²⁵ sn A quotation from Ps 117:1.

[15:1]  ²⁶ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:9]  ²⁷ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ²⁸ tn Grk “as.”

[1:10]  ²⁹ tn Grk “remember you, always asking.”

[1:10]  ³⁰ tn Grk “succeed in coming to you in the will of God.”

[21:3]  ³¹ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ³² tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ³³ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ³⁴ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:4]  ³⁵ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ³⁶ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”