Isaiah 11:9-16

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. 11:11 At that time ⁶  the sovereign master ⁷  will again lift his hand ⁸  to reclaim ⁹  the remnant of his people ¹⁰  from Assyria, Egypt, Pathros, ¹¹  Cush, ¹²  Elam, Shinar, ¹³  Hamath, and the seacoasts. ¹⁴ 

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ¹⁵ 

and assemble Judah’s scattered people

from the four corners of the earth.

11:13 Ephraim’s jealousy will end, ¹⁶ 

and Judah’s hostility ¹⁷  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

11:14 They will swoop down ¹⁸  on the Philistine hills to the west; ¹⁹ 

together they will loot the people of the east.

They will take over Edom and Moab, ²⁰ 

and the Ammonites will be their subjects.

11:15 The Lord will divide ²¹  the gulf ²²  of the Egyptian Sea; ²³ 

he will wave his hand over the Euphrates River ²⁴  and send a strong wind, ²⁵ 

he will turn it into seven dried-up streams, ²⁶ 

and enable them to walk across in their sandals.

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ²⁷ 

just as there was for Israel,

when ²⁸  they went up from the land of Egypt.

Isaiah 24:14-16

24:14 They ²⁹  lift their voices and shout joyfully;

they praise ³⁰  the majesty of the Lord in the west.

24:15 So in the east ³¹  extol the Lord,

along the seacoasts extol ³²  the fame ³³  of the Lord God of Israel.

24:16 From the ends of the earth we ³⁴  hear songs –

the Just One is majestic. ³⁵ 

But I ³⁶  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ³⁷ 

Isaiah 49:12

49:12 Look, they come from far away!

Look, some come from the north and west,

and others from the land of Sinim! ³⁸ 

Isaiah 66:18-20

66:18 “I hate their deeds and thoughts! So I am coming ³⁹  to gather all the nations and ethnic groups; ⁴⁰  they will come and witness my splendor. 66:19 I will perform a mighty act among them ⁴¹  and then send some of those who remain to the nations – to Tarshish, Pul, ⁴²  Lud ⁴³  (known for its archers ⁴⁴ ), Tubal, Javan, ⁴⁵  and to the distant coastlands ⁴⁶  that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen ⁴⁷  from all the nations as an offering to the Lord. They will bring them ⁴⁸  on horses, in chariots, in wagons, on mules, and on camels ⁴⁹  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.

Psalms 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ⁵⁰ 

Let all the nations ⁵¹  worship you! ⁵² 

Psalms 102:15-16

102:15 The nations will respect the reputation of the Lord, ⁵³ 

and all the kings of the earth will respect ⁵⁴  his splendor,

102:16 when the Lord rebuilds Zion,

and reveals his splendor,

Psalms 113:3

113:3 From east to west ⁵⁵ 

the Lord’s name is deserving of praise.

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ⁵⁶  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Zephaniah 3:8-9

3:8 Therefore you must wait patiently ⁵⁷  for me,” says the Lord,

“for the day when I attack and take plunder. ⁵⁸ 

I have decided ⁵⁹  to gather nations together

and assemble kingdoms,

so I can pour out my fury on them –

all my raging anger.

For ⁶⁰  the whole earth will be consumed

by my fiery anger.

3:9 Know for sure that I will then enable

the nations to give me acceptable praise. ⁶¹ 

All of them will invoke the Lord’s name when they pray, ⁶² 

and will worship him in unison. ⁶³ 

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,” ⁶⁴  says the Lord who rules over all.

Revelation 11:15

The Seventh Trumpet

11:15 Then ⁶⁵  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ⁶⁶ 

and he will reign for ever and ever.”

[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”].

[11:11]  ⁵ 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.

[11:11]  ⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ⁷ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ⁸ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ⁹ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁰ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ¹¹ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹² tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ¹³ tn Or perhaps, “the islands of the sea.”

[11:12]  ⁷ tn Or “the banished of Israel,” i.e., the exiles.

[11:13]  ⁹ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ¹⁰ tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

[11:14]  ¹¹ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

[11:14]  ¹² tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

[11:14]  ¹³ tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).

[11:15]  ¹³ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ¹⁴ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ¹⁵ sn That is, the Red Sea.

[11:15]  ¹⁶ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ¹⁷ tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ¹⁸ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[11:16]  ¹⁵ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ¹⁶ tn Heb “in the day” (so KJV).

[24:14]  ¹⁷ 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]  ¹⁸ tn Heb “they yell out concerning.”

[24:15]  ¹⁹ 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]  ²⁰ tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ²¹ tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[24:16]  ²¹ 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]  ²² 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]  ²³ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

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

[49:12]  ²³ tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).

[66:18]  ²⁵ tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).

[66:18]  ²⁶ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”

[66:19]  ²⁷ tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).

[66:19]  ²⁸ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ²⁹ sn That is, Lydia (in Asia Minor).

[66:19]  ³⁰ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ³¹ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ³² tn Or “islands” (NIV).

[66:20]  ²⁹ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ³⁰ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ³¹ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[22:27]  ³¹ 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]  ³² tn Heb “families of the nations.”

[22:27]  ³³ tn Heb “before you.”

[102:15]  ³³ tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[102:15]  ³⁴ tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).

[113:3]  ³⁵ tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.

[7:27]  ³⁷ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[3:8]  ³⁹ tn The second person verb form (“you must wait patiently”) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3) are in view. Because of Jerusalem’s sin, they must patiently wait for judgment to pass before their vindication arrives.

[3:8]  ⁴⁰ tn Heb “when I arise for plunder.” The present translation takes עַד (’ad) as “plunder.” Some, following the LXX, repoint the term עֵד (’ed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד (lÿ’ad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133).

[3:8]  ⁴¹ tn Heb “for my decision is.”

[3:8]  ⁴² tn Or “certainly.”

[3:9]  ⁴¹ tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”

[3:9]  ⁴² tn Heb “so that all of them will call on the name of the Lord.”

[3:9]  ⁴³ tn Heb “so that [they] will serve him [with] one shoulder.”

[1:11]  ⁴³ 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.

[11:15]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”