8:27 “God does not really live on the earth! 2 Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!
9:11 Sing praises to the Lord, who rules 3 in Zion!
Tell the nations what he has done! 4
68:16 Why do you look with envy, 5 O mountains 6 with many peaks,
at the mountain where God has decided to live? 7
Indeed 8 the Lord will live there 9 permanently!
68:18 You ascend on high, 10
you have taken many captives. 11
You receive tribute 12 from 13 men,
including even sinful rebels.
Indeed the Lord God lives there! 14
132:13 Certainly 15 the Lord has chosen Zion;
he decided to make it his home. 16
132:14 He said, 17 “This will be my resting place forever;
I will live here, for I have chosen it. 18
135:21 The Lord deserves praise in Zion 19 –
he who dwells in Jerusalem. 20
Praise the Lord!
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.
3:21 I will avenge 23 their blood which I had not previously acquitted.
It is the Lord who dwells in Zion!
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 25 whether principalities or powers – all things were created through him and for him.
1 tn The words “O
2 tn Heb “Indeed, can God really live on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which the translation above seeks to reflect.
3 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
4 tn Heb “declare among the nations his deeds.”
5 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).
6 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.
7 tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.
8 tn The Hebrew particle אַף (’af) has an emphasizing function here.
9 tn The word “there” is supplied in the translation for clarification.
10 tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.
11 tn Heb “you have taken captives captive.”
12 tn Or “gifts.”
13 tn Or “among.”
14 tn Heb “so that the
15 tn Or “for.”
16 tn Heb “he desired it for his dwelling place.”
17 tn The words “he said” are added in the translation to clarify that what follows are the
18 tn Heb “for I desired it.”
19 tn Heb “praised be the
20 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
21 sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).
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.
23 tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.
24 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
25 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
26 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.