Yehezkiel 40:2

40:2 By means of divine visions ¹  he brought me to the land of Israel and placed me on a very high mountain, ²  and on it was a structure like a city, to the south.

Yehezkiel 42:20

42:20 He measured it on all four sides. It had a wall around it, 875 feet long and 875 feet wide, to separate the holy and common places.

Mazmur 93:5

93:5 The rules you set down ³  are completely reliable. ⁴ 

Holiness ⁵  aptly adorns your house, O Lord, forever. ⁶ 

Yoel 3:17

The Lord’s Presence in Zion

3:17 You will be convinced ⁷  that I the Lord am your God,

dwelling on Zion, my holy mountain.

Jerusalem ⁸  will be holy –

conquering armies ⁹  will no longer pass through it.

Zakharia 14:20-21

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ¹⁰  will be as holy as the bowls in front of the altar. ¹¹  14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ¹²  in the house of the Lord who rules over all.

Wahyu 21:27

21:27 but ¹³  nothing ritually unclean ¹⁴  will ever enter into it, nor anyone who does what is detestable ¹⁵  or practices falsehood, ¹⁶  but only those whose names ¹⁷  are written in the Lamb’s book of life.

[40:2]  ¹ tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).

[40:2]  ² tn The reference to a very high mountain is harmonious with Isa 2:2.

[93:5]  ³ tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.

[93:5]  ⁴ sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.

[93:5]  ⁵ sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).

[93:5]  ⁶ tn Heb “for your house holiness is fitting, O Lord, for length of days.”

[3:17]  ⁷ tn Heb “know.”

[3:17]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ⁹ tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.

[14:20]  ¹⁰ tn Heb “house” (also in the following verse).

[14:20]  ¹¹ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[14:21]  ¹² tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[14:21]  sn This is not to preclude the Canaanite (or anyone else) from worship; the point is that in the messianic age all such ethnic and religious distinctions will be erased and all people will be eligible to worship the Lord.

[21:27]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹⁴ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹⁵ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹⁶ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ¹⁷ tn Grk “those who are written”; the word “names” is implied.