Isaiah 29:24

29:24 Those who stray morally will gain understanding; ¹ 

those who complain will acquire insight. ² 

Isaiah 52:15

52:15 his form was so marred he no longer looked human ³  –

so now ⁴  he will startle ⁵  many nations.

Kings will be shocked by his exaltation, ⁶ 

for they will witness something unannounced to them,

and they will understand something they had not heard about.

Isaiah 55:5

55:5 Look, you will summon nations ⁷  you did not previously know;

nations ⁸  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ⁹ 

for he bestows honor on you.

Isaiah 65:1

The Lord Will Distinguish Between Sinners and the Godly

65:1 “I made myself available to those who did not ask for me; ¹⁰ 

I appeared to those who did not look for me. ¹¹ 

I said, ‘Here I am! Here I am!’

to a nation that did not invoke ¹²  my name.

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,” ¹³  says the Lord who rules over all.

Matthew 7:11-12

7:11 If you then, although you are evil, ¹⁴  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ¹⁵  to those who ask him! 7:12 In ¹⁶  everything, treat others as you would want them ¹⁷  to treat you, ¹⁸  for this fulfills ¹⁹  the law and the prophets.

Matthew 28:19

28:19 Therefore go ²⁰  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ²¹ 

Romans 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ²² 

[29:24]  ¹ tn Heb “and the ones who stray in spirit will know understanding.”

[29:24]  ² tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”

[52:15]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[55:5]  ⁷ tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

[55:5]  ⁸ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[65:1]  ¹⁰ tn Heb “I allowed myself to be sought by those who did not ask.”

[65:1]  ¹¹ tn Heb “I allowed myself to be found by those who did not seek.”

[65:1]  ¹² tn Heb “call out in”; NASB, NIV, NRSV “call on.”

[1:11]  ¹³ 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.

[7:11]  ¹⁴ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ¹⁵ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[7:12]  ¹⁶ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ¹⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ¹⁸ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ¹⁹ tn Grk “is.”

[28:19]  ²⁰ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ²¹ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[15:21]  ²² sn A quotation from Isa 52:15.