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 72:8-14

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

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

72:9 Before him the coastlands ⁷  will bow down,

and his enemies will lick the dust. ⁸ 

72:10 The kings of Tarshish ⁹  and the coastlands will offer gifts;

the kings of Sheba ¹⁰  and Seba ¹¹  will bring tribute.

72:11 All kings will bow down to him;

all nations will serve him.

72:12 For he will rescue the needy ¹²  when they cry out for help,

and the oppressed ¹³  who have no defender.

72:13 He will take pity ¹⁴  on the poor and needy;

the lives of the needy he will save.

72:14 From harm and violence he will defend them; ¹⁵ 

he will value their lives. ¹⁶ 

Psalms 72:17

72:17 May his fame endure! ¹⁷ 

May his dynasty last as long as the sun remains in the sky! ¹⁸ 

May they use his name when they formulate their blessings! ¹⁹ 

May all nations consider him to be favored by God! ²⁰ 

Psalms 127:1

Psalm 127 ²¹ 

A song of ascents, ²²  by Solomon.

127:1 If the Lord does not build a house, ²³ 

then those who build it work in vain.

If the Lord does not guard a city, ²⁴ 

then the watchman stands guard in vain.

Isaiah 2:1-8

The Future Glory of Jerusalem

2:1 Here is the message about Judah and Jerusalem ²⁵  that was revealed to Isaiah son of Amoz. ²⁶ 

2:2 In the future ²⁷ 

the mountain of the Lord’s temple will endure ²⁸ 

as the most important of mountains,

and will be the most prominent of hills. ²⁹ 

All the nations will stream to it,

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ³⁰  he can teach us his requirements, ³¹ 

and ³²  we can follow his standards.” ³³ 

For Zion will be the center for moral instruction; ³⁴ 

the Lord will issue edicts from Jerusalem. ³⁵ 

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ³⁶ 

and their spears into pruning hooks. ³⁷ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

2:5 O descendants ³⁸  of Jacob,

come, let us walk in the Lord’s guiding light. ³⁹ 

The Lord’s Day of Judgment

2:6 Indeed, O Lord, ⁴⁰  you have abandoned your people,

the descendants of Jacob.

For diviners from the east are everywhere; ⁴¹ 

they consult omen readers like the Philistines do. ⁴² 

Plenty of foreigners are around. ⁴³ 

2:7 Their land is full of gold and silver;

there is no end to their wealth. ⁴⁴ 

Their land is full of horses;

there is no end to their chariots. ⁴⁵ 

2:8 Their land is full of worthless idols;

they worship ⁴⁶  the product of their own hands,

what their own fingers have fashioned.

Isaiah 60:1-22

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ⁴⁷  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ⁴⁸  the nations,

but the Lord shines on you;

his splendor ⁴⁹  appears over you.

60:3 Nations come to your light,

kings to your bright light.

60:4 Look all around you! ⁵⁰ 

They all gather and come to you –

your sons come from far away

and your daughters are escorted by guardians.

60:5 Then you will look and smile, ⁵¹ 

you will be excited and your heart will swell with pride. ⁵² 

For the riches of distant lands ⁵³  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ⁵⁴ 

young camels from Midian and Ephah.

All the merchants of Sheba ⁵⁵  will come,

bringing gold and incense

and singing praises to the Lord. ⁵⁶ 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ⁵⁷ 

They will go up on my altar acceptably, ⁵⁸ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ⁵⁹  like a cloud,

who fly like doves to their shelters? ⁶⁰ 

60:9 Indeed, the coastlands ⁶¹  look eagerly for me,

the large ships ⁶²  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁶³ 

the Holy One of Israel, ⁶⁴  for he has bestowed honor on you.

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ⁶⁵ 

60:11 Your gates will remain open at all times;

they will not be shut during the day or at night,

so that the wealth of nations may be delivered,

with their kings leading the way. ⁶⁶ 

60:12 Indeed, ⁶⁷  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ⁶⁸ 

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ⁶⁹ 

I will bestow honor on my throne room. ⁷⁰ 

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ⁷¹ 

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ⁷²  a permanent source of pride

and joy to coming generations.

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ⁷³ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ⁷⁴  the powerful ruler of Jacob. ⁷⁵ 

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ⁷⁶  bronze,

instead of stones, I will bring you ⁷⁷  iron.

I will make prosperity ⁷⁸  your overseer,

and vindication your sovereign ruler. ⁷⁹ 

60:18 Sounds of violence ⁸⁰  will no longer be heard in your land,

or the sounds of ⁸¹  destruction and devastation within your borders.

You will name your walls, ‘Deliverance,’

and your gates, ‘Praise.’

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ⁸² 

60:20 Your sun will no longer set;

your moon will not disappear; ⁸³ 

the Lord will be your permanent source of light;

your time ⁸⁴  of sorrow will be over.

60:21 All of your people will be godly; ⁸⁵ 

they will possess the land permanently.

I will plant them like a shoot;

they will be the product of my labor,

through whom I reveal my splendor. ⁸⁶ 

60:22 The least of you will multiply into ⁸⁷  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ⁸⁸ 

Isaiah 66:18-23

66:18 “I hate their deeds and thoughts! So I am coming ⁸⁹  to gather all the nations and ethnic groups; ⁹⁰  they will come and witness my splendor. 66:19 I will perform a mighty act among them ⁹¹  and then send some of those who remain to the nations – to Tarshish, Pul, ⁹²  Lud ⁹³  (known for its archers ⁹⁴ ), Tubal, Javan, ⁹⁵  and to the distant coastlands ⁹⁶  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 ⁹⁷  from all the nations as an offering to the Lord. They will bring them ⁹⁸  on horses, in chariots, in wagons, on mules, and on camels ⁹⁹  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 66:21 And I will choose some of them as priests and Levites,” says the Lord. 66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain. 66:23 From one month ¹⁰⁰  to the next and from one Sabbath to the next, all people ¹⁰¹  will come to worship me,” ¹⁰²  says the Lord.

Micah 4:1-2

Better Days Ahead for Jerusalem

4:1 In the future ¹⁰³  the Lord’s Temple Mount will be the most important mountain of all; ¹⁰⁴ 

it will be more prominent than other hills. ¹⁰⁵ 

People will stream to it.

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ¹⁰⁶  of Jacob’s God,

so he can teach us his commands ¹⁰⁷ 

and we can live by his laws.” ¹⁰⁸ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ¹⁰⁹ 

Zechariah 8:20-23

8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ¹¹⁰ 

Zechariah 14:9-21

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ¹¹¹  14:10 All the land will change and become like the Arabah ¹¹²  from Geba to Rimmon, ¹¹³  south of Jerusalem; and Jerusalem will be raised up and will stay in its own place from the Benjamin Gate to the site of the First Gate ¹¹⁴  and on to the Corner Gate, ¹¹⁵  and from the Tower of Hananel to the royal winepresses. ¹¹⁶  14:11 And people will settle there, and there will no longer be the threat of divine extermination – Jerusalem will dwell in security.

14:12 But this will be the nature of the plague with which the Lord will strike all the nations that have fought against Jerusalem: Their flesh will decay while they stand on their feet, their eyes will rot away in their sockets, and their tongues will dissolve in their mouths. 14:13 On that day there will be great confusion from the Lord among them; they will seize each other and attack one another violently. 14:14 Moreover, Judah will fight at ¹¹⁷  Jerusalem, and the wealth of all the surrounding nations will be gathered up ¹¹⁸  – gold, silver, and clothing in great abundance. 14:15 This is the kind of plague that will devastate horses, mules, camels, donkeys, and all the other animals in those camps.

14:16 Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Tabernacles. ¹¹⁹  14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ¹²⁰  to worship the King, the Lord who rules over all, they will get no rain. 14:18 If the Egyptians will not do so, they will get no rain – instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles. 14:19 This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ¹²¹  will be as holy as the bowls in front of the altar. ¹²²  14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ¹²³  in the house of the Lord who rules over all.

Luke 21:24

21:24 They ¹²⁴  will fall by the edge ¹²⁵  of the sword and be led away as captives ¹²⁶  among all nations. Jerusalem ¹²⁷  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹²⁸ 

Revelation 7:9

7:9 After these things I looked, and here was ¹²⁹  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹³⁰  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Revelation 11:15

The Seventh Trumpet

11:15 Then ¹³¹  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, ¹³² 

and he will reign for ever and ever.”

Revelation 20:2-4

20:2 He ¹³³  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ¹³⁴  then ¹³⁵  threw him into the abyss and locked ¹³⁶  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

20:4 Then ¹³⁷  I saw thrones and seated on them were those who had been given authority to judge. ¹³⁸  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ¹³⁹  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ¹⁴⁰  came to life ¹⁴¹  and reigned with Christ for a thousand years.

[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.

[72:9]  ⁷ tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.

[72:9]  ⁸ sn As they bow down before him, it will appear that his enemies are licking the dust.

[72:10]  ⁹ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ¹⁰ sn Sheba was located in Arabia.

[72:10]  ¹¹ sn Seba was located in Africa.

[72:12]  ¹² tn The singular is representative. The typical needy individual here represents the entire group.

[72:12]  ¹³ tn The singular is representative. The typical oppressed individual here represents the entire group.

[72:13]  ¹⁴ tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).

[72:14]  ¹⁵ tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).

[72:14]  ¹⁶ tn Heb “their blood will be precious in his eyes.”

[72:17]  ¹⁷ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ¹⁸ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ¹⁹ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ²⁰ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[127:1]  ²¹ sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

[127:1]  ²² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[127:1]  ²³ sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

[127:1]  ²⁴ sn The city symbolizes community security, which is the necessary framework for family security.

[2:1]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:1]  ²⁶ tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”

[2:2]  ²⁷ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ²⁸ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ²⁹ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[2:3]  ³⁰ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ³¹ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ³² tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ³³ tn Heb “walk in his ways.”

[2:3]  ³⁴ tn Heb “for out of Zion will go instruction.”

[2:3]  ³⁵ tn Heb “the word of the Lord from Jerusalem.”

[2:4]  ³⁶ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ³⁷ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[2:5]  ³⁸ tn Heb “house,” referring to the family line or descendants (likewise in v. 6).

[2:5]  ³⁹ tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”

[2:6]  ⁴⁰ tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.

[2:6]  ⁴¹ tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 5:6c), many suggest that קֹסְמִים (qosÿmim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem).

[2:6]  ⁴² tn Heb “and omen readers like the Philistines.” Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9-14).

[2:6]  ⁴³ tn Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I שָׂפַק, safaq) to mean “slap,” supply the object “hands,” and translate, “they slap [hands] with foreigners”; HALOT 1349 s.v. I שׂפק. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of “hands” and the use of this verb with its object prefixed with a בְּ (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II שׂפק (“to suffice,” attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II שׂפק). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to “the children of foreigners” does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation.

[2:7]  ⁴⁴ tn Or “treasuries”; KJV “treasures.”

[2:7]  ⁴⁵ sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.

[2:8]  ⁴⁶ tn Or “bow down to” (NIV, NRSV).

[60:1]  ⁴⁷ tn Or “glory” (so most English versions).

[60:2]  ⁴⁸ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁴⁹ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[60:4]  ⁵⁰ tn Heb “Lift up around your eyes and see!”

[60:5]  ⁵¹ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁵² tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁵³ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ⁵⁴ tn Heb “an abundance of camels will cover you.”

[60:6]  ⁵⁵ tn Heb “all of them, from Sheba.”

[60:6]  ⁵⁶ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ⁵⁷ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ⁵⁸ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[60:8]  ⁵⁹ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ⁶⁰ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ⁶¹ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁶² tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁶³ tn Heb “to the name of the Lord your God.”

[60:9]  ⁶⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:10]  ⁶⁵ tn Heb “in my favor I will have compassion on you.”

[60:11]  ⁶⁶ tn Or “led in procession.” The participle is passive.

[60:12]  ⁶⁷ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ⁶⁸ tn The infinitive absolute appears before the finite verb for emphasis.

[60:13]  ⁶⁹ tn Or “holy place, sanctuary.”

[60:13]  ⁷⁰ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

[60:14]  ⁷¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:15]  ⁷² tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[60:16]  ⁷³ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

[60:16]  ⁷⁴ tn Or “redeemer.” See the note at 41:14.

[60:16]  ⁷⁵ sn See 1:24 and 49:26.

[60:17]  ⁷⁶ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ⁷⁷ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ⁷⁸ tn Or “peace” (KJV and many other English versions).

[60:17]  ⁷⁹ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[60:18]  ⁸⁰ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:18]  ⁸¹ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:19]  ⁸² tn Heb “and your God for your splendor.”

[60:20]  ⁸³ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

[60:20]  ⁸⁴ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

[60:21]  ⁸⁵ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ⁸⁶ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[60:22]  ⁸⁷ tn Heb “will become” (so NASB, NIV).

[60:22]  ⁸⁸ tn Heb “I, the Lord, in its time, I will quickly do it.”

[66:18]  ⁸⁹ 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]  ⁹⁰ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”

[66:19]  ⁹¹ 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]  ⁹² tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ⁹³ sn That is, Lydia (in Asia Minor).

[66:19]  ⁹⁴ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ⁹⁵ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ⁹⁶ tn Or “islands” (NIV).

[66:20]  ⁹⁷ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ⁹⁸ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ⁹⁹ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[66:23]  ¹⁰⁰ tn Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[66:23]  ¹⁰¹ tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”

[66:23]  ¹⁰² tn Or “bow down before” (NASB).

[4:1]  ¹⁰³ tn Heb “at the end of days.”

[4:1]  ¹⁰⁴ tn Heb “will be established as the head of the mountains.”

[4:1]  ¹⁰⁵ tn Heb “it will be lifted up above the hills.”

[4:2]  ¹⁰⁶ tn Heb “house.”

[4:2]  ¹⁰⁷ tn Heb “ways.”

[4:2]  ¹⁰⁸ tn Heb “and we can walk in his paths.”

[4:2]  ¹⁰⁹ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[8:23]  ¹¹⁰ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

[14:9]  ¹¹¹ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[14:10]  ¹¹² tn Or “like a plain” (similar KJV, NAB, NASB, NCV, NRSV, NLT); or “like a steppe”; cf. CEV “flatlands.” The Hebrew term עֲרָבָה (’aravah) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba.

[14:10]  ¹¹³ sn The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Job 15:32; 19:7). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.

[14:10]  ¹¹⁴ tn Or “old gate” (NLT); or “former gate” (NRSV).

[14:10]  ¹¹⁵ sn From the Benjamin Gate…on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.

[14:10]  ¹¹⁶ sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.

[14:14]  ¹¹⁷ tn The Hebrew phrase בִּירוּשָׁלָם (birushalam) with the verb נִלְחַם (nilkham, “make war”) would ordinarily suggest that Judah is fighting against Jerusalem (so NAB, CEV). While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition בְּ (bÿ), then, should be construed as locative (“at”; cf. KJV, NASB, NIV, NRSV, NLT).

[14:14]  ¹¹⁸ tn The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”).

[14:16]  ¹¹⁹ sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the Lord will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the Lord at that time (cf. Deut 31:9-13; Neh 8:12-18; 9:1-38).

[14:17]  ¹²⁰ sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination.

[14:20]  ¹²¹ tn Heb “house” (also in the following verse).

[14:20]  ¹²² sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[14:21]  ¹²³ tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[21:24]  ¹²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹²⁵ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹²⁶ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ¹²⁷ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹²⁸ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[7:9]  ¹²⁹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹³⁰ 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.

[11:15]  ¹³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:2]  ¹³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ¹³⁴ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ¹³⁶ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:4]  ¹³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ¹³⁸ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ¹³⁹ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ¹⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ¹⁴¹ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”