Yesaya 26:2

26:2 Open the gates so a righteous nation can enter –

one that remains trustworthy.

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ¹ 

The unclean will not travel on it;

it is reserved for those authorized to use it ²  –

fools ³  will not stray into it.

Yesaya 60:21

60:21 All of your people will be godly; ⁴ 

they will possess the land permanently.

I will plant them like a shoot;

they will be the product of my labor,

through whom I reveal my splendor. ⁵ 

Yehezkiel 44:9

44:9 This is what the sovereign Lord says: No foreigner, who is uncircumcised in heart and flesh among all the foreigners who are among the people of Israel, will enter into my sanctuary. ⁶ 

Nahum 1:15

Proclamation of the Deliverance of Judah

1:15 (2:1) ⁷  Look! A herald is running ⁸  on the mountains!

A messenger is proclaiming deliverance: ⁹ 

“Celebrate your sacred festivals, O Judah!

Fulfill your sacred vows to praise God! ¹⁰ 

For never again ¹¹  will the wicked ¹²  Assyrians ¹³  invade ¹⁴  you,

they ¹⁵  have been completely destroyed.” ¹⁶ 

Wahyu 21:27

21:27 but ¹⁷  nothing ritually unclean ¹⁸  will ever enter into it, nor anyone who does what is detestable ¹⁹  or practices falsehood, ²⁰  but only those whose names ²¹  are written in the Lamb’s book of life.

[35:8]  ¹ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ² tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ³ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[60:21]  ⁴ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ⁵ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[44:9]  ⁶ sn Tobiah, an Ammonite (Neh 13:8), was dismissed from the temple.

[1:15]  ⁷ sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:15]  ⁸ tn Heb “the feet of a herald.”

[1:15]  ⁹ tn Heb “a messenger of peace.” The Hebrew noun translated “peace” is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7).

[1:15]  ¹⁰ sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the Lord if he would be gracious to deliver (e.g., Gen 28:20; 31:13; Lev 7:16; Judg 11:30, 39; 1 Sam 1:11, 21; 2 Sam 15:7-8; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]). The words “to praise God” are not in the Hebrew, but are added in the translation for clarification.

[1:15]  ¹¹ tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).

[1:15]  ¹² tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.

[1:15]  tn Heb “the wicked one.” This is a collective singular and has been translated as a plural.

[1:15]  ¹³ tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”

[1:15]  ¹⁴ tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”

[1:15]  ¹⁵ tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.

[1:15]  ¹⁶ tn Heb “he is completely cut off.”

[21:27]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹⁸ 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]  ¹⁹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ²⁰ 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]  ²¹ tn Grk “those who are written”; the word “names” is implied.