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 72:18-19

72:18 The Lord God, the God of Israel, deserves praise! ⁴ 

He alone accomplishes amazing things! ⁵ 

72:19 His glorious name deserves praise ⁶  forevermore!

May his majestic splendor ⁷  fill the whole earth!

We agree! We agree! ⁸ 

Psalms 117:1-2

Psalm 117 ⁹ 

117:1 Praise the Lord, all you nations!

Applaud him, all you foreigners! ¹⁰ 

117:2 For his loyal love towers ¹¹  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Isaiah 19:23-25

19:23 At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together. ¹²  19:24 At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing ¹³  in the earth. ¹⁴  19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ¹⁵  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ¹⁶  Israel!”

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 ¹⁷  of Israel? ¹⁸ 

I will make you a light to the nations, ¹⁹ 

so you can bring ²⁰  my deliverance to the remote regions of the earth.”

Daniel 4:1-3

4:1 (3:31) ²¹  “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! ²²  4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ²³ 

and his authority continues from one generation to the next.”

Daniel 6:26-27

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ²⁴ 

6:27 He rescues and delivers

and performs signs and wonders

in the heavens and on the earth.

He has rescued Daniel from the power ²⁵  of the lions!”

Micah 4:2

4:2 Many nations will come, saying,

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

to the temple ²⁶  of Jacob’s God,

so he can teach us his commands ²⁷ 

and we can live by his laws.” ²⁸ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ²⁹ 

Zechariah 9:10

9:10 I will remove ³⁰  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 ³¹  to the ends of the earth.

Matthew 28:19

28:19 Therefore go ³²  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ³³ 

Luke 24:47

24:47 and repentance ³⁴  for the forgiveness of sins would be proclaimed ³⁵  in his name to all nations, ³⁶  beginning from Jerusalem. ³⁷ 

Revelation 14:6-7

Three Angels and Three Messages

14:6 Then ³⁸  I saw another ³⁹  angel flying directly overhead, ⁴⁰  and he had ⁴¹  an eternal gospel to proclaim ⁴²  to those who live ⁴³  on the earth – to every nation, tribe, ⁴⁴  language, and people. 14:7 He declared ⁴⁵  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

[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.”

[72:18]  ⁴ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁵ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ⁶ tn Heb “[be] blessed.”

[72:19]  ⁷ tn Or “glory.”

[72:19]  ⁸ 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.

[117:1]  ⁹ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

[117:1]  ¹⁰ tn Or “peoples” (see Ps 108:3).

[117:2]  ¹¹ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[19:23]  ¹² tn The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (’et) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.

[19:24]  ¹³ tn Heb “will be a blessing” (so NCV).

[19:24]  ¹⁴ tn Or “land” (KJV, NAB).

[19:25]  ¹⁵ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ¹⁶ tn Or “my inheritance” (NAB, NASB, NIV).

[49:6]  ¹⁷ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁸ 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]  ¹⁹ tn See the note at 42:6.

[49:6]  ²⁰ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[4:1]  ²¹ sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.

[4:1]  ²² tn Aram “May your peace increase!”

[4:3]  ²³ tn Aram “his kingdom is an everlasting kingdom.”

[6:26]  ²⁴ tn Aram “until the end.”

[6:27]  ²⁵ tn Aram “hand.”

[4:2]  ²⁶ tn Heb “house.”

[4:2]  ²⁷ tn Heb “ways.”

[4:2]  ²⁸ tn Heb “and we can walk in his paths.”

[4:2]  ²⁹ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[9:10]  ³⁰ 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]  ³¹ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[28:19]  ³² tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ³³ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[24:47]  ³⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ³⁵ tn Or “preached,” “announced.”

[24:47]  ³⁶ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ³⁷ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[14:6]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ³⁹ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ⁴⁰ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ⁴¹ tn Grk “having.”

[14:6]  ⁴² tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁴³ tn Grk “to those seated on the earth.”

[14:6]  ⁴⁴ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:7]  ⁴⁵ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.