Yesaya 4:3

4:3 Those remaining in Zion, ¹  those left in Jerusalem, ² 

will be called “holy,” ³ 

all in Jerusalem who are destined to live. ⁴ 

Yesaya 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ⁵  acts mightily ⁶  among you!”

Yesaya 30:19

30:19 For people will live in Zion;

in Jerusalem ⁷  you will weep no more. ⁸ 

When he hears your cry of despair, he will indeed show you mercy;

when he hears it, he will respond to you. ⁹ 

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ¹⁰  it does not wait.

I will save Zion; ¹¹ 

I will adorn Israel with my splendor.” ¹² 

Yesaya 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ¹³  instead of mourning,

a garment symbolizing praise, ¹⁴  instead of discouragement. ¹⁵ 

They will be called oaks of righteousness, ¹⁶ 

trees planted by the Lord to reveal his splendor. ¹⁷ 

Ibrani 12:22-24

12:22 But you have come to Mount Zion, the city ¹⁸  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 12:24 and to Jesus, the mediator ¹⁹  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ²⁰ 

[4:3]  ¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[4:3]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ³ tn Or “set apart,” cf. CEV “special.”

[4:3]  ⁴ tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.

[12:6]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ⁶ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[30:19]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ⁸ tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ⁹ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[46:13]  ¹⁰ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ¹¹ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ¹² tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[61:3]  ¹³ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ¹⁴ tn Heb “garment of praise.”

[61:3]  ¹⁵ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹⁶ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ¹⁷ tn Heb “a planting of the Lord to reveal splendor.”

[12:22]  ¹⁸ tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”

[12:24]  ¹⁹ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ²⁰ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).