Discovery BoxPsalms 65:2
Contextall people approach you. 2
Psalms 86:9
Context86:9 All the nations, whom you created,
will come and worship you, 3 O Lord.
They will honor your name.
Zechariah 8:20-23
Context8:20 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.”’” 4
Zechariah 14:14
Context14:14 Moreover, Judah will fight at 5 Jerusalem, and the wealth of all the surrounding nations will be gathered up 6 – gold, silver, and clothing in great abundance.
Zechariah 14:16
Context14:16 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. 7
Malachi 1:11
Context1:11 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,” 8 says the Lord who rules over all.
John 4:23
Context4:23 But a time 9 is coming – and now is here 10 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 11 such people to be 12 his worshipers. 13
Revelation 15:4
Context15:4 Who will not fear you, O Lord,
and glorify 14 your name, because you alone are holy? 15
All nations 16 will come and worship before you
for your righteous acts 17 have been revealed.”
[65:2] 1 tn Heb “O one who hears prayer.”
[65:2] 2 tn Heb “to you all flesh comes.”
[86:9] 3 tn Or “bow down before you.”
[8:23] 4 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).
[14:14] 5 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] 6 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] 7 sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the
[1:11] 8 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
[4:23] 10 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
[4:23] 11 sn See also John 4:27.
[4:23] 12 tn Or “as.” The object-complement construction implies either “as” or “to be.”
[4:23] 13 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.
[15:4] 15 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
[15:4] 16 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 17 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
