Psalms 135:21

135:21 The Lord deserves praise in Zion ¹  –

he who dwells in Jerusalem. ² 

Praise the Lord!

Isaiah 57:15

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

the one who rules ³  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ⁴ 

in order to cheer up the humiliated

and to encourage the discouraged. ⁵ 

Hosea 9:3

Assyrian Exile Will Reverse the Egyptian Exodus

9:3 They will not remain in the Lord’s land.

Ephraim will return to Egypt;

they will eat ritually unclean food in Assyria.

Hosea 9:2

9:2 Threshing floors and wine vats will not feed the people, ⁶ 

and new wine only deceives them. ⁷ 

Colossians 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁸  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁹  in him.

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ¹⁰  of God is among human beings. ¹¹  He ¹²  will live among them, and they will be his people, and God himself will be with them. ¹³ 

Revelation 21:27

21:27 but ¹⁴  nothing ritually unclean ¹⁵  will ever enter into it, nor anyone who does what is detestable ¹⁶  or practices falsehood, ¹⁷  but only those whose names ¹⁸  are written in the Lamb’s book of life.

[135:21]  ¹ tn Heb “praised be the Lord from Zion.”

[135:21]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[57:15]  ³ 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]  ⁴ 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]  ⁵ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[9:2]  ⁶ tn Heb “them”; the referent (the people) has been specified in the translation for clarity.

[9:2]  ⁷ tn Heb “her” (so KJV, ASV). This is taken as a collective singular (so also most modern English versions).

[1:16]  ⁸ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[21:3]  ¹⁰ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ¹¹ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ¹² tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ¹³ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:27]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹⁵ 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]  ¹⁶ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹⁷ 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]  ¹⁸ tn Grk “those who are written”; the word “names” is implied.