John 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

John 12:32

12:32 And I, when I am lifted up from the earth, will draw all people ³  to myself.”

Psalms 22:15

22:15 The roof of my mouth ⁴  is as dry as a piece of pottery;

my tongue sticks to my gums. ⁵ 

You ⁶  set me in the dust of death. ⁷ 

Psalms 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ⁸ 

Let all the nations ⁹  worship you! ¹⁰ 

Psalms 72:19

72:19 His glorious name deserves praise ¹¹  forevermore!

May his majestic splendor ¹²  fill the whole earth!

We agree! We agree! ¹³ 

Isaiah 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁴  of Israel? ¹⁵ 

I will make you a light to the nations, ¹⁶ 

so you can bring ¹⁷  my deliverance to the remote regions of the earth.”

Luke 2:32

2:32 a light, ¹⁸ 

for revelation to the Gentiles,

and for glory ¹⁹  to your people Israel.”

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 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ²⁰  against those who practice such things.

Revelation 5:9

5:9 They were singing a new song: ²¹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²² 

and at the cost of your own blood ²³  you have purchased ²⁴  for God

persons ²⁵  from every tribe, language, ²⁶  people, and nation.

Revelation 7:9-10

7:9 After these things I looked, and here was ²⁷  an enormous crowd that no one could count, made up of persons from every nation, tribe, ²⁸  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ²⁹ 

to the one seated on the throne, and to the Lamb!”

[1:29]  ¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[12:32]  ³ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[22:15]  ⁴ tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.

[22:15]  ⁵ tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”

[22:15]  ⁶ sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).

[22:15]  ⁷ sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.

[22:27]  ⁸ 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]  ⁹ tn Heb “families of the nations.”

[22:27]  ¹⁰ tn Heb “before you.”

[72:19]  ¹¹ tn Heb “[be] blessed.”

[72:19]  ¹² tn Or “glory.”

[72:19]  ¹³ 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.

[49:6]  ¹⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁵ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹⁶ tn See the note at 42:6.

[49:6]  ¹⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[2:32]  ¹⁸ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹⁹ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:2]  ²⁰ tn Or “based on truth.”

[5:9]  ²¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²² tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²³ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ²⁴ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²⁵ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ²⁶ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:9]  ²⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ²⁸ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ²⁹ tn The dative here has been translated as a dative of possession.