Isaiah 46:13

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

I am bringing my salvation near, ¹  it does not wait.

I will save Zion; ² 

I will adorn Israel with my splendor.” ³ 

Isaiah 59:20-21

59:20 “A protector ⁴  comes to Zion,

to those in Jacob who repent of their rebellious deeds,” ⁵  says the Lord.

59:21 “As for me, this is my promise to ⁶  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ⁷  says the Lord.

Obadiah 1:17

1:17 But on Mount Zion there will be a remnant of those who escape, ⁸ 

and it will be a holy place once again.

The descendants ⁹  of Jacob will conquer ¹⁰ 

those who had conquered them. ¹¹ 

Obadiah 1:21

1:21 Those who have been delivered ¹²  will go up on Mount Zion

in order to rule over ¹³  Esau’s mountain.

Then the Lord will reign as King! ¹⁴ 

John 4:22

4:22 You people ¹⁵  worship what you do not know. We worship what we know, because salvation is from the Jews. ¹⁶ 

Romans 11:26

11:26 And so ¹⁷  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Hebrews 12:22

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

[46:13]  ¹ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ² tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ³ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[59:20]  ⁴ tn Or “redeemer.” See the note at 41:14.

[59:20]  ⁵ tn Heb “and to those who turn from rebellion in Jacob.”

[59:21]  ⁶ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  ⁷ tn Heb “from now and on into the future.”

[1:17]  ⁸ tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”

[1:17]  ⁹ tn Heb “house” (so most English versions); NCV, TEV “the people of Jacob.” The word “house” also occurs four times in v. 18.

[1:17]  ¹⁰ tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

[1:17]  ¹¹ tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).

[1:21]  ¹² tc The present translation follows the reading מוּשָׁעִים (musha’im, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshi’im,“deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).

[1:21]  ¹³ tn Heb “to judge.” In this context the term does not mean “to render judgment on,” but “to rule over” (cf. NAB “to rule”; NIV “to govern”).

[1:21]  ¹⁴ tn Heb “then the kingdom will belong to the Lord.”

[4:22]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ¹⁶ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[11:26]  ¹⁷ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[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.”