Discovery BoxZechariah 2:11
Context2:11 “Many nations will join themselves to the Lord on the day of salvation, 1 and they will also be my 2 people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.
Zechariah 14:16-17
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. 3 14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem 4 to worship the King, the Lord who rules over all, they will get no rain.
Zechariah 14:1
Context14:1 A day of the Lord 5 is about to come when your possessions 6 will be divided as plunder in your midst.
Zechariah 8:1
Context8:1 Then the word of the Lord who rules over all 7 came to me as follows:
Zechariah 8:1-2
Context8:1 Then the word of the Lord who rules over all 8 came to me as follows: 8:2 “The Lord who rules over all says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’
Zechariah 6:1
Context6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. 9
Zechariah 6:1
Context6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. 10
Psalms 22:27
Context22:27 Let all the people of the earth acknowledge the Lord and turn to him! 11
Let all the nations 12 worship you! 13
Psalms 67:1-4
ContextFor the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 15 and bless us! 16
May he smile on us! 17 (Selah)
67:2 Then those living on earth will know what you are like;
all nations will know how you deliver your people. 18
67:3 Let the nations thank you, O God!
Let all the nations thank you! 19
67:4 Let foreigners 20 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 21 (Selah)
Psalms 72:17
ContextMay his dynasty last as long as the sun remains in the sky! 23
May they use his name when they formulate their blessings! 24
May all nations consider him to be favored by God! 25
Psalms 89:9
Context89:9 You rule over the proud sea. 26
When its waves surge, 27 you calm them.
Psalms 117:1-2
Context117:1 Praise the Lord, all you nations!
Applaud him, all you foreigners! 29
117:2 For his loyal love towers 30 over us,
and the Lord’s faithfulness endures.
Praise the Lord!
Psalms 138:4-5
Context138:4 Let all the kings of the earth give thanks 31 to you, O Lord,
when they hear the words you speak. 32
138:5 Let them sing about the Lord’s deeds, 33
for the Lord’s splendor is magnificent. 34
Isaiah 2:2-3
Contextthe mountain of the Lord’s temple will endure 36
as the most important of mountains,
and will be the most prominent of hills. 37
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 38 he can teach us his requirements, 39
and 40 we can follow his standards.” 41
For Zion will be the center for moral instruction; 42
the Lord will issue edicts from Jerusalem. 43
Isaiah 11:10
Context11:10 At that time 44 a root from Jesse 45 will stand like a signal flag for the nations. Nations will look to him for guidance, 46 and his residence will be majestic.
Isaiah 49:6
Context49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 47 of Israel? 48
I will make you a light to the nations, 49
so you can bring 50 my deliverance to the remote regions of the earth.”
Isaiah 49:22-23
Context49:22 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 51 guardians;
their princesses will nurse your children. 52
With their faces to the ground they will bow down to you
and they will lick the dirt on 53 your feet.
Then you will recognize that I am the Lord;
those who wait patiently for me are not put to shame.
Isaiah 60:3-12
Context60:3 Nations come to your light,
kings to your bright light.
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, 55
you will be excited and your heart will swell with pride. 56
For the riches of distant lands 57 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 58
young camels from Midian and Ephah.
All the merchants of Sheba 59 will come,
bringing gold and incense
and singing praises to the Lord. 60
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 61
They will go up on my altar acceptably, 62
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 63 like a cloud,
who fly like doves to their shelters? 64
60:9 Indeed, the coastlands 65 look eagerly for me,
the large ships 66 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 67
the Holy One of Israel, 68 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. 69
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. 70
60:12 Indeed, 71 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 72
Isaiah 66:18-20
Context66:18 “I hate their deeds and thoughts! So I am coming 73 to gather all the nations and ethnic groups; 74 they will come and witness my splendor. 66:19 I will perform a mighty act among them 75 and then send some of those who remain to the nations – to Tarshish, Pul, 76 Lud 77 (known for its archers 78 ), Tubal, Javan, 79 and to the distant coastlands 80 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 81 from all the nations as an offering to the Lord. They will bring them 82 on horses, in chariots, in wagons, on mules, and on camels 83 to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.
Jeremiah 16:19
Context“Lord, you give me strength and protect me.
You are the one I can run to for safety when I am in trouble. 85
Nations from all over the earth
will come to you and say,
‘Our ancestors had nothing but false gods –
worthless idols that could not help them at all. 86
Hosea 1:10
Context1:10 (2:1) 87 However, 88 in the future the number of the people 89 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 90 it was said to them, “You are not my people,” it will be said to them, “You are 91 children 92 of the living God!”
Hosea 2:23
Context2:23 Then I will plant her as my own 93 in the land.
I will have pity on ‘No Pity’ (Lo-Ruhamah).
I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’
And he 94 will say, ‘You are 95 my God!’”
Amos 9:12
Context9:12 As a result they 96 will conquer those left in Edom 97
and all the nations subject to my rule.” 98
The Lord, who is about to do this, is speaking!
Micah 4:1-2
Context4:1 In the future 99 the Lord’s Temple Mount will be the most important mountain of all; 100
it will be more prominent than other hills. 101
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 102 of Jacob’s God,
so he can teach us his commands 103
and we can live by his laws.” 104
For Zion will be the source of instruction;
the Lord’s teachings will proceed from Jerusalem. 105
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,” 106 says the Lord who rules over all.
Matthew 8:11
Context8:11 I tell you, many will come from the east and west to share the banquet 107 with Abraham, Isaac, and Jacob 108 in the kingdom of heaven,
Acts 15:14
Context15:14 Simeon 109 has explained 110 how God first concerned himself 111 to select 112 from among the Gentiles 113 a people for his name.
Acts 15:18
Context15:18 known 114 from long ago. 115
Romans 15:9-12
Context15:9 and thus the Gentiles glorify God for his mercy. 116 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 117 15:10 And again it says: “Rejoice, O Gentiles, with his people.” 118 15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” 119 15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 120
Revelation 11:15
Context11:15 Then 121 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, 122
and he will reign for ever and ever.”
[2:11] 1 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 2 tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the
[14:16] 3 sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the
[14:17] 4 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
[14:1] 5 sn The eschatological day of the
[14:1] 6 tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”
[8:1] 7 sn
[8:1] 8 sn
[6:1] 9 tn Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons.
[6:1] 10 tn Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons.
[22:27] 11 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 12 tn Heb “families of the nations.”
[22:27] 13 tn Heb “before you.”
[67:1] 14 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
[67:1] 15 tn Or “have mercy on us.”
[67:1] 16 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
[67:1] 17 tn Heb “may he cause his face to shine with us.”
[67:2] 18 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] 19 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.
[67:4] 21 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[72:17] 22 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 23 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] 24 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
[72:17] 25 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[89:9] 26 tn Heb “the majesty of the sea.”
[117:1] 28 sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.
[117:1] 29 tn Or “peoples” (see Ps 108:3).
[117:2] 30 tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.
[138:4] 31 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.
[138:4] 32 tn Heb “the words of your mouth.”
[2:2] 35 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] 36 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 37 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] 38 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] 39 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] 40 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 41 tn Heb “walk in his ways.”
[2:3] 42 tn Heb “for out of Zion will go instruction.”
[2:3] 43 tn Heb “the word of the Lord from Jerusalem.”
[11:10] 44 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:10] 45 sn See the note at v. 1.
[11:10] 46 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[49:6] 47 tn Heb “the protected [or “preserved”] ones.”
[49:6] 48 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] 49 tn See the note at 42:6.
[49:6] 50 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[49:23] 51 tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).
[49:23] 52 tn Heb “you.” See the preceding note.
[49:23] 53 tn Or “at your feet” (NAB, NIV); NLT “from your feet.”
[60:4] 54 tn Heb “Lift up around your eyes and see!”
[60:5] 55 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 56 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 57 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 58 tn Heb “an abundance of camels will cover you.”
[60:6] 59 tn Heb “all of them, from Sheba.”
[60:6] 60 tn Heb “and they will announce the praises of the Lord.”
[60:7] 61 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] 62 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 1QIsaa 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] 63 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 64 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 65 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 66 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 67 tn Heb “to the name of the Lord your God.”
[60:9] 68 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 69 tn Heb “in my favor I will have compassion on you.”
[60:11] 70 tn Or “led in procession.” The participle is passive.
[60:12] 71 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 72 tn The infinitive absolute appears before the finite verb for emphasis.
[66:18] 73 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] 74 tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”
[66:19] 75 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] 76 tn Some prefer to read “Put” (i.e., Libya).
[66:19] 77 sn That is, Lydia (in Asia Minor).
[66:19] 78 tn Heb “drawers of the bow” (KJV and ASV both similar).
[66:19] 79 sn Javan is generally identified today as Greece (so NIV, NCV, NLT).
[66:19] 80 tn Or “islands” (NIV).
[66:20] 81 tn Heb “brothers” (so NIV); NCV “fellow Israelites.”
[66:20] 82 tn The words “they will bring them” are supplied in the translation for stylistic reasons.
[66:20] 83 tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.
[16:19] 84 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.
[16:19] 85 tn Heb “O
[16:19] 86 tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”
[1:10] 87 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:10] 88 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
[1:10] 89 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
[1:10] 90 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
[1:10] 91 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
[1:10] 92 tn Heb “sons” (so KJV, NASB, NIV).
[2:23] 93 tn Heb “for myself.”
[2:23] 94 tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.
[2:23] 95 tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).
[9:12] 96 sn They probably refers to the Israelites or to the Davidic rulers of the future.
[9:12] 97 tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”
[9:12] 98 tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.
[4:1] 99 tn Heb “at the end of days.”
[4:1] 100 tn Heb “will be established as the head of the mountains.”
[4:1] 101 tn Heb “it will be lifted up above the hills.”
[4:2] 104 tn Heb “and we can walk in his paths.”
[4:2] 105 tn Heb “instruction [or, “law”] will go out from Zion, and the word of the
[1:11] 106 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
[8:11] 107 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] 108 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:14] 109 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
[15:14] 110 tn Or “reported,” “described.”
[15:14] 111 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
[15:14] 112 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
[15:14] 113 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
[15:18] 114 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
[15:18] 115 sn An allusion to Isa 45:21.
[15:9] 116 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] 117 sn A quotation from Ps 18:49.
[15:10] 118 sn A quotation from Deut 32:43.
[15:11] 119 sn A quotation from Ps 117:1.
[15:12] 120 sn A quotation from Isa 11:10.
[11:15] 121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 122 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
