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 65:5

65:5 You answer our prayers by performing awesome acts of deliverance,

O God, our savior. ⁴ 

All the ends of the earth trust in you, ⁵ 

as well as those living across the wide seas. ⁶ 

Psalms 67:2-3

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. ⁷ 

67:3 Let the nations thank you, O God!

Let all the nations thank you! ⁸ 

Psalms 96:1-2

Psalm 96 ⁹ 

96:1 Sing to the Lord a new song! ¹⁰ 

Sing to the Lord, all the earth!

96:2 Sing to the Lord! Praise his name!

Announce every day how he delivers! ¹¹ 

Psalms 117:1

Psalm 117 ¹² 

117:1 Praise the Lord, all you nations!

Applaud him, all you foreigners! ¹³ 

Isaiah 2:2-4

2:2 In the future ¹⁴ 

the mountain of the Lord’s temple will endure ¹⁵ 

as the most important of mountains,

and will be the most prominent of hills. ¹⁶ 

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 ¹⁷  he can teach us his requirements, ¹⁸ 

and ¹⁹  we can follow his standards.” ²⁰ 

For Zion will be the center for moral instruction; ²¹ 

the Lord will issue edicts from Jerusalem. ²² 

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ²³ 

and their spears into pruning hooks. ²⁴ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

Isaiah 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ²⁵ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ²⁶ 

Isaiah 42:10-12

42:10 Sing to the Lord a brand new song!

Praise him ²⁷  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ²⁸ 

you coastlands ²⁹  and those who live there!

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

42:12 Let them give the Lord the honor he deserves; ³⁰ 

let them praise his deeds in the coastlands. ³¹ 

Isaiah 49:22-23

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

49:23 Kings will be your children’s ³²  guardians;

their princesses will nurse your children. ³³ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ³⁴  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ³⁵  him.

His authority is eternal and will not pass away. ³⁶ 

His kingdom will not be destroyed. ³⁷ 

Malachi 1:11

1:11 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,” ³⁸  says the Lord who rules over all.

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ³⁹  your name, because you alone are holy? ⁴⁰ 

All nations ⁴¹  will come and worship before you

for your righteous acts ⁴²  have been revealed.”

[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.”

[65:5]  ⁴ tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”

[65:5]  ⁵ tn Heb “a source of confidence [for] all the ends of the earth.”

[65:5]  ⁶ tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.

[67:2]  ⁷ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[67:3]  ¹⁰ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.

[96:1]  ¹³ sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.

[96:1]  ¹⁴ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See also Pss 33:3; 40:3; 98:1.

[96:2]  ¹⁶ tn Heb “announce from day to day his deliverance.”

[117:1]  ¹⁹ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

[117:1]  ²⁰ tn Or “peoples” (see Ps 108:3).

[2:2]  ²² 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]  ²³ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ²⁸ tn Heb “walk in his ways.”

[2:3]  ²⁹ tn Heb “for out of Zion will go instruction.”

[2:3]  ³⁰ tn Heb “the word of the Lord from Jerusalem.”

[2:4]  ²⁸ 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]  ²⁹ 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.

[11:9]  ³¹ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ³² tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[42:10]  ³⁴ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ³⁵ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ³⁶ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[42:12]  ³⁷ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ³⁸ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[49:23]  ⁴⁰ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁴¹ tn Heb “you.” See the preceding note.

[49:23]  ⁴² tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[7:14]  ⁴³ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁴⁴ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁴⁵ tn Aram “is one which will not be destroyed.”

[1:11]  ⁴⁶ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[15:4]  ⁴⁹ tn Or “and praise.”

[15:4]  ⁵⁰ 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]  ⁵¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁵² 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.”