Isaiah 4:3-4

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 

4:4 At that time ⁵  the sovereign master ⁶  will wash the excrement ⁷  from Zion’s women,

he will rinse the bloodstains from Jerusalem’s midst, ⁸ 

as he comes to judge

and to bring devastation. ⁹ 

Isaiah 51:2

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ¹⁰ 

When I summoned him, he was a lone individual, ¹¹ 

but I blessed him ¹²  and gave him numerous descendants. ¹³ 

Isaiah 62:4

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ¹⁴  you will be called “My Delight is in Her,” ¹⁵ 

and your land “Married.” ¹⁶ 

For the Lord will take delight in you,

and your land will be married to him. ¹⁷ 

Zechariah 14:20-21

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ¹⁸  will be as holy as the bowls in front of the altar. ¹⁹  14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ²⁰  in the house of the Lord who rules over all.

Zechariah 14:2

14:2 For I will gather all the nations against Jerusalem ²¹  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ²² 

Zechariah 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ²³  standing before the angel of the Lord, with Satan ²⁴  standing at his right hand to accuse him.

Revelation 21:27

21:27 but ²⁵  nothing ritually unclean ²⁶  will ever enter into it, nor anyone who does what is detestable ²⁷  or practices falsehood, ²⁸  but only those whose names ²⁹  are written in the Lamb’s book of life.

[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.

[4:4]  ⁵ tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”

[4:4]  ⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[4:4]  ⁷ tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).

[4:4]  ⁸ sn See 1:21 for a related concept.

[4:4]  ⁹ tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”

[51:2]  ¹⁰ sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ¹¹ tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ¹² tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ¹³ tn Heb “and I made him numerous.”

[62:4]  ¹⁴ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹⁵ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ¹⁶ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ¹⁷ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[14:20]  ¹⁸ tn Heb “house” (also in the following verse).

[14:20]  ¹⁹ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[14:21]  ²⁰ tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[14:2]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ²² tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[3:1]  ²³ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ²⁴ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[21:27]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ²⁶ 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]  ²⁷ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ²⁸ 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]  ²⁹ tn Grk “those who are written”; the word “names” is implied.