Isaiah 52:15

52:15 his form was so marred he no longer looked human ¹  –

so now ²  he will startle ³  many nations.

Kings will be shocked by his exaltation, ⁴ 

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 ⁵  you did not previously know;

nations ⁶  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ⁷ 

for he bestows honor on you.

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ⁸  However, ⁹  in the future the number of the people ¹⁰  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ¹¹  it was said to them, “You are not my people,” it will be said to them, “You are ¹²  children ¹³  of the living God!”

Romans 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

Romans 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹⁴  of the church in Cenchrea,

Romans 2:10

2:10 but ¹⁵  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Revelation 11:15

The Seventh Trumpet

11:15 Then ¹⁶  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, ¹⁷ 

and he will reign for ever and ever.”

[52:15]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[55:5]  ⁵ 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]  ⁶ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[1:10]  ⁸ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ⁹ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ¹⁰ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ¹¹ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ¹² tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ¹³ tn Heb “sons” (so KJV, NASB, NIV).

[16:1]  ¹⁴ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[2:10]  ¹⁵ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[11:15]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”