Psalms 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹ 

Let all the nations ²  worship you! ³ 

Psalms 72:8

72:8 May he rule ⁴  from sea to sea, ⁵ 

and from the Euphrates River ⁶  to the ends of the earth!

Psalms 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁷ 

All the ends of the earth see our God deliver us. ⁸ 

Isaiah 49:5

49:5 So now the Lord says,

the one who formed me from birth ⁹  to be his servant –

he did this ¹⁰  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ¹¹  in the Lord’s sight,

for my God is my source of strength ¹²  –

Isaiah 52:10

52:10 The Lord reveals ¹³  his royal power ¹⁴ 

in the sight of all the nations;

the entire ¹⁵  earth sees

our God deliver. ¹⁶ 

Zechariah 9:10

9:10 I will remove ¹⁷  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ¹⁸  to the ends of the earth.

Luke 1:32

1:32 He ¹⁹  will be great, ²⁰  and will be called the Son of the Most High, ²¹  and the Lord God will give him the throne of his father ²²  David.

Revelation 11:15

The Seventh Trumpet

11:15 Then ²³  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, ²⁴ 

and he will reign for ever and ever.”

[22:27]  ¹ 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]  ² tn Heb “families of the nations.”

[22:27]  ³ tn Heb “before you.”

[72:8]  ⁴ tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

[72:8]  ⁵ sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.

[72:8]  ⁶ tn Heb “the river,” a reference to the Euphrates.

[98:3]  ⁷ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁸ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[49:5]  ⁹ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹⁰ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ¹¹ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ¹² tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[52:10]  ¹³ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹⁴ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹⁵ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹⁶ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[9:10]  ¹⁷ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  ¹⁸ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[1:32]  ¹⁹ tn Grk “this one.”

[1:32]  ²⁰ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ²¹ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ²² tn Or “ancestor.”

[11:15]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”