Isaiah 11:9-10

11:9 They will no longer injure or destroy

on my entire royal mountain. ¹ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ² 

Israel is Reclaimed and Reunited

11:10 At that time ³  a root from Jesse ⁴  will stand like a signal flag for the nations. Nations will look to him for guidance, ⁵  and his residence will be majestic.

Isaiah 24:16

24:16 From the ends of the earth we ⁶  hear songs –

the Just One is majestic. ⁷ 

But I ⁸  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ⁹ 

Isaiah 40:5

40:5 The splendor ¹⁰  of the Lord will be revealed,

and all people ¹¹  will see it at the same time.

For ¹²  the Lord has decreed it.” ¹³ 

Numbers 14:21

14:21 But truly, as I live, ¹⁴  all the earth will be filled with the glory of the Lord.

Psalms 19:1-3

Psalm 19 ¹⁵ 

For the music director; a psalm of David.

19:1 The heavens declare the glory of God; ¹⁶ 

the sky displays his handiwork. ¹⁷ 

19:2 Day after day it speaks out; ¹⁸ 

night after night it reveals his greatness. ¹⁹ 

19:3 There is no actual speech or word,

nor is its ²⁰  voice literally heard.

Psalms 57:11

57:11 Rise up ²¹  above the sky, O God!

May your splendor cover the whole earth! ²² 

Psalms 72:19

72:19 His glorious name deserves praise ²³  forevermore!

May his majestic splendor ²⁴  fill the whole earth!

We agree! We agree! ²⁵ 

Habakkuk 2:14

2:14 For recognition of the Lord’s sovereign majesty will fill the earth

just as the waters fill up the sea. ²⁶ 

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. ²⁷ 

Ephesians 1:18

1:18 – since the eyes of your ²⁸  heart have been enlightened ²⁹  – so that you may know what is the hope of his calling, ³⁰  what is the wealth of his glorious ³¹  inheritance in the saints,

[11:9]  ¹ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ² tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[11:10]  ³ 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]  ⁴ sn See the note at v. 1.

[11:10]  ⁵ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[24:16]  ⁶ 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]  ⁷ 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]  ⁸ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ⁹ tn Heb “and [with] deception deceivers deceive.”

[40:5]  ¹⁰ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ¹¹ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ¹² tn Or “indeed.”

[40:5]  ¹³ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[14:21]  ¹⁴ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[19:1]  ¹⁵ sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.

[19:1]  ¹⁶ sn God’s glory refers here to his royal majesty and power.

[19:1]  ¹⁷ tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.

[19:2]  ¹⁸ tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

[19:2]  ¹⁹ tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

[19:3]  ²⁰ tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).

[57:11]  ²¹ tn Or “be exalted.”

[57:11]  ²² tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[72:19]  ²³ tn Heb “[be] blessed.”

[72:19]  ²⁴ tn Or “glory.”

[72:19]  ²⁵ 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.

[2:14]  ²⁶ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

[14:9]  ²⁷ 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.”

[1:18]  ²⁸ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  ²⁹ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ³⁰ tn Or “the hope to which he has called you.”

[1:18]  ³¹ tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”