Yesaya 8:18

8:18 Look, I and the sons whom the Lord has given me ¹  are reminders and object lessons ²  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

Yesaya 24:23

24:23 The full moon will be covered up, ³ 

the bright sun ⁴  will be darkened; ⁵ 

for the Lord who commands armies will rule ⁶ 

on Mount Zion in Jerusalem ⁷ 

in the presence of his assembly, in majestic splendor. ⁸ 

Yesaya 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ⁹ 

men of ¹⁰  Israel.

I am helping you,” says the Lord,

your protector, ¹¹  the Holy One of Israel. ¹² 

Yesaya 41:16

41:16 You will winnow them and the wind will blow them away;

the wind will scatter them.

You will rejoice in the Lord;

you will boast in the Holy One of Israel.

Mazmur 9:11

9:11 Sing praises to the Lord, who rules ¹³  in Zion!

Tell the nations what he has done! ¹⁴ 

Mazmur 68:16

68:16 Why do you look with envy, ¹⁵  O mountains ¹⁶  with many peaks,

at the mountain where God has decided to live? ¹⁷ 

Indeed ¹⁸  the Lord will live there ¹⁹  permanently!

Mazmur 71:22

71:22 I will express my thanks to you with a stringed instrument,

praising ²⁰  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! ²¹ 

Mazmur 89:18

89:18 For our shield ²²  belongs to the Lord,

our king to the Holy One of Israel. ²³ 

Mazmur 132:14

132:14 He said, ²⁴  “This will be my resting place forever;

I will live here, for I have chosen it. ²⁵ 

Yehezkiel 43:7

43:7 He said to me: “Son of man, this is the place of my throne ²⁶  and the place for the soles of my feet, ²⁷  where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die. ²⁸ 

Yehezkiel 48:35

48:35 The circumference of the city will be six miles. ²⁹  The name of the city from that day forward will be: ‘The Lord Is There.’” ³⁰ 

Zefanya 2:5

2:5 Those who live by the sea, the people who came from Crete, ³¹  are as good as dead. ³² 

The Lord has decreed your downfall, ³³  Canaan, land of the Philistines:

“I will destroy everyone who lives there!” ³⁴ 

Zefanya 3:15-17

3:15 The Lord has removed the judgment against you; ³⁵ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

3:16 On that day they will say ³⁶  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ³⁷ 

3:17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you; ³⁸ 

he renews you by his love; ³⁹ 

he shouts for joy over you.” ⁴⁰ 

Zakharia 2:5

2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem ⁴¹  and the source of glory in her midst.’”

Zakharia 2:10-11

2:10 “Sing out and be happy, Zion my daughter! ⁴²  For look, I have come; I will settle in your midst,” says the Lord. 2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁴³  and they will also be my ⁴⁴  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.

[8:18]  ¹ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  ² tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

[24:23]  ³ tn Heb “will be ashamed.”

[24:23]  ⁴ tn Or “glow of the sun.”

[24:23]  ⁵ tn Heb “will be ashamed” (so NCV).

[24:23]  ⁶ tn Or “take his throne,” “become king.”

[24:23]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:23]  ⁸ tn Heb “and before his elders [in] splendor.”

[41:14]  ⁹ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ¹⁰ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ¹¹ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ¹² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[9:11]  ¹³ tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”

[9:11]  ¹⁴ tn Heb “declare among the nations his deeds.”

[68:16]  ¹⁵ tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

[68:16]  ¹⁶ tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

[68:16]  ¹⁷ tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

[68:16]  ¹⁸ tn The Hebrew particle אַף (’af) has an emphasizing function here.

[68:16]  ¹⁹ tn The word “there” is supplied in the translation for clarification.

[71:22]  ²⁰ tn The word “praising” is supplied in the translation for stylistic reasons.

[71:22]  ²¹ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.

[89:18]  ²² tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.

[89:18]  ²³ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

[132:14]  ²⁴ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ²⁵ tn Heb “for I desired it.”

[43:7]  ²⁶ sn God’s throne is mentioned in Isa 6:1; Jer 3:17.

[43:7]  ²⁷ sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1.

[43:7]  ²⁸ tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.

[48:35]  ²⁹ tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).

[48:35]  ³⁰ sn See Rev 21:12-21.

[2:5]  ³¹ tn Heb “Kerethites,” a people settled alongside the Philistines in the coastal areas of southern Palestine (cf. 1 Sam 30:14; Ezek 25:16). They originally came from the island of Crete.

[2:5]  ³² tn Heb “Woe, inhabitants of the coast of the sea, nation of Kerethites.” The Hebrew term הוֹי (hoy, “ah, woe”), is used to mourn the dead and express outwardly one’s sorrow (see 1 Kgs 13:30; Jer 22:18; 34:5). By using it here the prophet mourns in advance the downfall of the Philistines, thereby emphasizing the certainty of their demise (“as good as dead”). Some argue the word does not have its earlier connotation here and is simply an attention-getting interjection, equivalent to “Hey!”

[2:5]  ³³ tn Heb “the word of the Lord is against you.”

[2:5]  ³⁴ tn Heb “I will destroy you so there is no inhabitant [remaining].”

[3:15]  ³⁵ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[3:16]  ³⁶ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ³⁷ tn Heb “your hands must not go limp.”

[3:17]  ³⁸ tn Heb “he rejoices over you with joy.”

[3:17]  ³⁹ tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).

[3:17]  ⁴⁰ tn Heb “he rejoices over you with a shout of joy.”

[2:5]  ⁴¹ tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.

[2:10]  ⁴² sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.

[2:11]  ⁴³ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁴⁴ 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 Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).