Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ¹  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ² 

Psalms 50:23

50:23 Whoever presents a thank-offering honors me. ³ 

To whoever obeys my commands, I will reveal my power to deliver.” ⁴ 

Psalms 86:9

86:9 All the nations, whom you created,

will come and worship you, ⁵  O Lord.

They will honor your name.

Hosea 2:8

Agricultural Fertility Withdrawn from Israel

2:8 Yet ⁶  until now ⁷  she has refused to acknowledge ⁸  that I ⁹  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ¹⁰  lavished on her the silver and gold –

which they ¹¹  used in worshiping Baal! ¹² 

Habakkuk 1:15-16

1:15 The Babylonian tyrant ¹³  pulls them all up with a fishhook;

he hauls them in with his throw net. ¹⁴ 

When he catches ¹⁵  them in his dragnet,

he is very happy. ¹⁶ 

1:16 Because of his success ¹⁷  he offers sacrifices to his throw net

and burns incense to his dragnet; ¹⁸ 

for because of them he has plenty of food, ¹⁹ 

and more than enough to eat. ²⁰ 

Luke 17:15-18

17:15 Then one of them, when he saw he was healed, turned back, praising ²¹  God with a loud voice. 17:16 He ²²  fell with his face to the ground ²³  at Jesus’ feet and thanked him. ²⁴  (Now ²⁵  he was a Samaritan.) ²⁶  17:17 Then ²⁷  Jesus said, ²⁸  “Were ²⁹  not ten cleansed? Where are the other ³⁰  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ³¹ 

Luke 17:2

17:2 It would be better for him to have a millstone ³²  tied around his neck and be thrown into the sea ³³  than for him to cause one of these little ones to sin. ³⁴ 

Luke 3:2

3:2 during the high priesthood ³⁵  of Annas and Caiaphas, the word ³⁶  of God came to John the son of Zechariah in the wilderness. ³⁷ 

Revelation 14:7

14:7 He declared ³⁸  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!”

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.”

[15:9]  ¹ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ² sn A quotation from Ps 18:49.

[50:23]  ³ sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ⁴ tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

[86:9]  ⁵ tn Or “bow down before you.”

[2:8]  ⁶ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ⁷ tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ⁸ tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ⁹ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ¹⁰ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ¹¹ sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ¹² tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”

[1:15]  ¹³ tn Heb “he”; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB “The Chaldeans”; NIV “The wicked foe”; NRSV “The enemy”). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat.

[1:15]  ¹⁴ tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165.

[1:15]  ¹⁵ tn Heb “and he gathers.”

[1:15]  ¹⁶ tn Heb “Therefore he is happy and rejoices.” Here two synonyms are joined for emphasis.

[1:16]  ¹⁷ tn Heb “therefore.”

[1:16]  ¹⁸ sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices…burns incense, see also v. 11b).

[1:16]  ¹⁹ tn Heb “for by them his portion is full [or, “fat”].”

[1:16]  ²⁰ tn Heb “and his food is plentiful [or, “fat”].”

[17:15]  ²¹ tn Grk “glorifying God.”

[17:16]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ²³ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ²⁴ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ²⁶ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ²⁸ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ²⁹ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ³⁰ tn The word “other” is implied in the context.

[17:18]  ³¹ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:2]  ³² tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  ³³ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ³⁴ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[3:2]  ³⁵ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ³⁶ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ³⁷ tn Or “desert.”

[14:7]  ³⁸ 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.

[15:4]  ³⁹ tn Or “and praise.”

[15:4]  ⁴⁰ 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]  ⁴¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁴² 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.”