Mazmur 68:18

68:18 You ascend on high, ¹ 

you have taken many captives. ² 

You receive tribute ³  from ⁴  men,

including even sinful rebels.

Indeed the Lord God lives there! ⁵ 

Mazmur 76:2

76:2 He lives in Salem; ⁶ 

he dwells in Zion. ⁷ 

Mazmur 135:21

135:21 The Lord deserves praise in Zion ⁸  –

he who dwells in Jerusalem. ⁹ 

Praise the Lord!

Mazmur 135:1

Psalm 135 ¹⁰ 

135:1 Praise the Lord!

Praise the name of the Lord!

Offer praise, you servants of the Lord,

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹¹  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ¹² 

Kisah Para Rasul 8:27

8:27 So ¹³  he got up ¹⁴  and went. There ¹⁵  he met ¹⁶  an Ethiopian eunuch, ¹⁷  a court official of Candace, ¹⁸  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁹  had come to Jerusalem to worship, ²⁰ 

Yesaya 8:18

8:18 Look, I and the sons whom the Lord has given me ²¹  are reminders and object lessons ²²  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

Yesaya 12:6

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

for the Holy One of Israel ²³  acts mightily ²⁴  among you!”

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ²⁵  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ²⁶ 

in order to cheer up the humiliated

and to encourage the discouraged. ²⁷ 

Yoel 3:21

3:21 I will avenge ²⁸  their blood which I had not previously acquitted.

It is the Lord who dwells in Zion!

Efesus 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ²⁹  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

Wahyu 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

[68:18]  ¹ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ² tn Heb “you have taken captives captive.”

[68:18]  ³ tn Or “gifts.”

[68:18]  ⁴ tn Or “among.”

[68:18]  ⁵ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[76:2]  ⁶ sn Salem is a shorter name for Jerusalem (see Gen 14:18).

[76:2]  ⁷ tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).

[135:21]  ⁸ tn Heb “praised be the Lord from Zion.”

[135:21]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[135:1]  ¹⁰ sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.

[8:13]  ¹¹ tn Or “he kept close company with.”

[8:13]  ¹² sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:27]  ¹³ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ¹⁴ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ¹⁵ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ¹⁶ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹⁷ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹⁸ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ¹⁹ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ²⁰ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:18]  ²¹ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  ²² 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.

[12:6]  ²³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²⁴ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[57:15]  ²⁵ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ²⁶ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ²⁷ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[3:21]  ²⁸ tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.

[12:22]  ²⁹ 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.”