Discovery BoxPsalms 48:2-3
Context48:2 It is lofty and pleasing to look at, 1
a source of joy to the whole earth. 2
Mount Zion resembles the peaks of Zaphon; 3
it is the city of the great king.
48:3 God is in its fortresses;
he reveals himself as its defender. 4
Psalms 48:11-13
Context48:11 Mount Zion rejoices;
the towns 5 of Judah are happy, 6
because of your acts of judgment. 7
48:12 Walk around 8 Zion! Encircle it!
Count its towers!
48:13 Consider its defenses! 9
Walk through 10 its fortresses,
so you can tell the next generation about it! 11
Psalms 125:1-2
ContextA song of ascents. 13
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
125:2 As the mountains surround Jerusalem, 14
so the Lord surrounds his people,
now and forevermore.
Isaiah 12:6
Context12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 15 acts mightily 16 among you!”
Isaiah 49:14-26
Context49:14 “Zion said, ‘The Lord has abandoned me,
the sovereign master 17 has forgotten me.’
49:15 Can a woman forget her baby who nurses at her breast? 18
Can she withhold compassion from the child she has borne? 19
Even if mothers 20 were to forget,
I could never forget you! 21
49:16 Look, I have inscribed your name 22 on my palms;
your walls are constantly before me.
49:17 Your children hurry back,
while those who destroyed and devastated you depart.
All of them gather to you.
As surely as I live,” says the Lord,
“you will certainly wear all of them like jewelry;
you will put them on as if you were a bride.
49:19 Yes, your land lies in ruins;
it is desolate and devastated. 24
But now you will be too small to hold your residents,
and those who devoured you will be far away.
49:20 Yet the children born during your time of bereavement
will say within your hearing,
‘This place is too cramped for us, 25
make room for us so we can live here.’ 26
49:21 Then you will think to yourself, 27
‘Who bore these children for me?
I was bereaved and barren,
dismissed and divorced. 28
Who raised these children?
Look, I was left all alone;
where did these children come from?’”
49:22 This is what the sovereign Lord says:
“Look I will raise my hand to the nations;
I will raise my signal flag to the peoples.
They will bring your sons in their arms
and carry your daughters on their shoulders.
49:23 Kings will be your children’s 29 guardians;
their princesses will nurse your children. 30
With their faces to the ground they will bow down to you
and they will lick the dirt on 31 your feet.
Then you will recognize that I am the Lord;
those who wait patiently for me are not put to shame.
49:24 Can spoils be taken from a warrior,
or captives be rescued from a conqueror? 32
49:25 Indeed,” says the Lord,
“captives will be taken from a warrior;
spoils will be rescued from a conqueror.
I will oppose your adversary
and I will rescue your children.
49:26 I will make your oppressors eat their own flesh;
they will get drunk on their own blood, as if it were wine. 33
Then all humankind 34 will recognize that
I am the Lord, your deliverer,
your protector, 35 the powerful ruler of Jacob.” 36
Isaiah 54:2-10
Context54:2 Make your tent larger,
stretch your tent curtains farther out! 37
Spare no effort,
lengthen your ropes,
and pound your stakes deep. 38
54:3 For you will spread out to the right and to the left;
your children will conquer 39 nations
and will resettle desolate cities.
54:4 Don’t be afraid, for you will not be put to shame!
Don’t be intimidated, 40 for you will not be humiliated!
You will forget about the shame you experienced in your youth;
you will no longer remember the disgrace of your abandonment. 41
54:5 For your husband is the one who made you –
the Lord who commands armies is his name.
He is your protector, 42 the Holy One of Israel. 43
He is called “God of the entire earth.”
54:6 “Indeed, the Lord will call you back
like a wife who has been abandoned and suffers from depression, 44
like a young wife when she has been rejected,” says your God.
54:7 “For a short time I abandoned 45 you,
but with great compassion I will gather you.
54:8 In a burst 46 of anger I rejected you 47 momentarily,
but with lasting devotion I will have compassion on you,”
says your protector, 48 the Lord.
54:9 “As far as I am concerned, this is like in Noah’s time, 49
when I vowed that the waters of Noah’s flood 50 would never again cover the earth.
In the same way I have vowed that I will not be angry at you or shout at you.
54:10 Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship 51 be displaced,”
says the Lord, the one who has compassion on you.
Isaiah 59:20--60:22
Context59:20 “A protector 52 comes to Zion,
to those in Jacob who repent of their rebellious deeds,” 53 says the Lord.
59:21 “As for me, this is my promise to 54 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,” 55 says the Lord.
60:1 “Arise! Shine! For your light arrives!
The splendor 56 of the Lord shines on you!
60:2 For, look, darkness covers the earth
and deep darkness covers 57 the nations,
but the Lord shines on you;
his splendor 58 appears over you.
60:3 Nations come to your light,
kings to your bright light.
They all gather and come to you –
your sons come from far away
and your daughters are escorted by guardians.
60:5 Then you will look and smile, 60
you will be excited and your heart will swell with pride. 61
For the riches of distant lands 62 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 63
young camels from Midian and Ephah.
All the merchants of Sheba 64 will come,
bringing gold and incense
and singing praises to the Lord. 65
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 66
They will go up on my altar acceptably, 67
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 68 like a cloud,
who fly like doves to their shelters? 69
60:9 Indeed, the coastlands 70 look eagerly for me,
the large ships 71 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 72
the Holy One of Israel, 73 for he has bestowed honor on you.
60:10 Foreigners will rebuild your walls;
their kings will serve you.
Even though I struck you down in my anger,
I will restore my favor and have compassion on you. 74
60:11 Your gates will remain open at all times;
they will not be shut during the day or at night,
so that the wealth of nations may be delivered,
with their kings leading the way. 75
60:12 Indeed, 76 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 77
60:13 The splendor of Lebanon will come to you,
its evergreens, firs, and cypresses together,
to beautify my palace; 78
I will bestow honor on my throne room. 79
60:14 The children of your oppressors will come bowing to you;
all who treated you with disrespect will bow down at your feet.
They will call you, ‘The City of the Lord,
Zion of the Holy One of Israel.’ 80
60:15 You were once abandoned
and despised, with no one passing through,
but I will make you 81 a permanent source of pride
and joy to coming generations.
60:16 You will drink the milk of nations;
you will nurse at the breasts of kings. 82
Then you will recognize that I, the Lord, am your deliverer,
your protector, 83 the powerful ruler of Jacob. 84
60:17 Instead of bronze, I will bring you gold,
instead of iron, I will bring you silver,
instead of wood, I will bring you 85 bronze,
instead of stones, I will bring you 86 iron.
I will make prosperity 87 your overseer,
and vindication your sovereign ruler. 88
60:18 Sounds of violence 89 will no longer be heard in your land,
or the sounds of 90 destruction and devastation within your borders.
You will name your walls, ‘Deliverance,’
and your gates, ‘Praise.’
60:19 The sun will no longer supply light for you by day,
nor will the moon’s brightness shine on you;
the Lord will be your permanent source of light –
the splendor of your God will shine upon you. 91
60:20 Your sun will no longer set;
your moon will not disappear; 92
the Lord will be your permanent source of light;
your time 93 of sorrow will be over.
60:21 All of your people will be godly; 94
they will possess the land permanently.
I will plant them like a shoot;
they will be the product of my labor,
through whom I reveal my splendor. 95
60:22 The least of you will multiply into 96 a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!” 97
Isaiah 61:3--62:12
Context61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 98 instead of mourning,
a garment symbolizing praise, 99 instead of discouragement. 100
They will be called oaks of righteousness, 101
trees planted by the Lord to reveal his splendor. 102
61:4 They will rebuild the perpetual ruins
and restore the places that were desolate; 103
they will reestablish the ruined cities,
the places that have been desolate since ancient times.
61:5 104 “Foreigners will take care of 105 your sheep;
foreigners will work in your fields and vineyards.
61:6 You will be called, ‘the Lord’s priests,
servants of our God.’ 106
You will enjoy 107 the wealth of nations
and boast about 108 the riches you receive from them. 109
61:7 Instead of shame, you will get a double portion; 110
instead of humiliation, they will rejoice over the land they receive. 111
Yes, 112 they will possess a double portion in their land
and experience lasting joy.
61:8 For I, the Lord, love justice
and hate robbery and sin.
I will repay them because of my faithfulness; 113
I will make a permanent covenant with them.
61:9 Their descendants will be known among the nations,
their offspring among the peoples.
All who see them will recognize that
the Lord has blessed them.” 114
61:10 I 115 will greatly rejoice 116 in the Lord;
I will be overjoyed because of my God. 117
For he clothes me in garments of deliverance;
he puts on me a robe symbolizing vindication. 118
I look like a bridegroom when he wears a turban as a priest would;
I look like a bride when she puts on her jewelry. 119
61:11 For just as the ground produces its crops
and a garden yields its produce,
so the sovereign Lord will cause deliverance 120 to grow,
and give his people reason to praise him in the sight of all the nations. 121
62:1 “For the sake of Zion I will not be silent;
for the sake of Jerusalem 122 I will not be quiet,
until her vindication shines brightly 123
and her deliverance burns like a torch.”
62:2 Nations will see your vindication,
and all kings your splendor.
You will be called by a new name
that the Lord himself will give you. 124
62:3 You will be a majestic crown in the hand of the Lord,
a royal turban in the hand of your God.
62:4 You will no longer be called, “Abandoned,”
and your land will no longer be called “Desolate.”
Indeed, 125 you will be called “My Delight is in Her,” 126
and your land “Married.” 127
For the Lord will take delight in you,
and your land will be married to him. 128
62:5 As a young man marries a young woman,
so your sons 129 will marry you.
As a bridegroom rejoices over a bride,
so your God will rejoice over you.
62:6 I 130 post watchmen on your walls, O Jerusalem;
they should keep praying all day and all night. 131
You who pray to 132 the Lord, don’t be silent!
62:7 Don’t allow him to rest until he reestablishes Jerusalem, 133
until he makes Jerusalem the pride 134 of the earth.
62:8 The Lord swears an oath by his right hand,
by his strong arm: 135
“I will never again give your grain
to your enemies as food,
and foreigners will not drink your wine,
which you worked hard to produce.
62:9 But those who harvest the grain 136 will eat it,
and will praise the Lord.
Those who pick the grapes will drink the wine 137
in the courts of my holy sanctuary.”
62:10 Come through! Come through the gates!
Prepare the way for the people!
Build it! Build the roadway!
Remove the stones!
Lift a signal flag for the nations!
62:11 Look, the Lord announces to the entire earth: 138
“Say to Daughter Zion,
‘Look, your deliverer comes!
Look, his reward is with him
and his reward goes before him!’” 139
62:12 They will be called, “The Holy People,
the Ones Protected 140 by the Lord.”
You will be called, “Sought After,
City Not Abandoned.”
Jeremiah 3:14-17
Context3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. 141 If you do, 142 I will take one of you from each town and two of you from each family group, and I will bring you back to Zion. 3:15 I will give you leaders 143 who will be faithful to me. 144 They will lead you with knowledge and insight. 3:16 In those days, your population will greatly increase 145 in the land. At that time,” says the Lord, “people will no longer talk about having the ark 146 that contains the Lord’s covenant with us. 147 They will not call it to mind, remember it, or miss it. No, that will not be done any more! 148 3:17 At that time the city of Jerusalem 149 will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. 150 They will no longer follow the stubborn inclinations of their own evil hearts. 151
Jeremiah 31:12-13
Context31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 152 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
31:13 The Lord says, 153 “At that time young women will dance and be glad.
Young men and old men will rejoice. 154
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
Ezekiel 36:2
Context36:2 This is what the sovereign Lord says: The enemy has spoken against you, saying “Aha!” and, “The ancient heights 155 have become our property!”’
Ezekiel 36:11-38
Context36:11 I will increase the number of people and animals on you; they will increase and be fruitful. 156 I will cause you to be inhabited as in ancient times, and will do more good for you than at the beginning of your history. 157 Then you will know that I am the Lord. 36:12 I will lead people, my people Israel, across you; they will possess you and you will become their inheritance. No longer will you bereave them of their children.
36:13 “‘This is what the sovereign Lord says: Because they are saying to you, “You are a devourer of men, and bereave your nation of children,” 36:14 therefore you will no longer devour people and no longer bereave your nation of children, declares the sovereign Lord. 36:15 I will no longer subject you to 158 the nations’ insults; no longer will you bear the shame of the peoples, and no longer will you bereave 159 your nation, declares the sovereign Lord.’”
36:16 The word of the Lord came to me: 36:17 “Son of man, when the house of Israel was living on their own land, they defiled it by their behavior 160 and their deeds. In my sight their behavior was like the uncleanness of a woman having her monthly period. 36:18 So I poured my anger on them 161 because of the blood they shed on the land and because of the idols with which they defiled it. 162 36:19 I scattered them among the nations; they were dispersed throughout foreign countries. In accordance with their behavior and their deeds I judged them. 36:20 But when they arrived in the nations where they went, they profaned my holy name. It was said of them, ‘These are the people of the Lord, yet they have departed from his land.’ 36:21 I was concerned for my holy reputation 163 which the house of Israel profaned among the nations where they went.
36:22 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation 164 which you profaned among the nations where you went. 36:23 I will magnify 165 my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.
36:24 “‘I will take you from the nations and gather you from all the countries; then I will bring you to your land. 36:25 I will sprinkle you with pure water 166 and you will be clean from all your impurities. I will purify you from all your idols. 36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone 167 from your body and give you a heart of flesh. 168 36:27 I will put my Spirit within you; 169 I will take the initiative and you will obey my statutes 170 and carefully observe my regulations. 171 36:28 Then you will live in the land I gave to your fathers; you will be my people, and I will be your God. 172 36:29 I will save you from all your uncleanness. I will call for the grain and multiply it; I will not bring a famine on you. 36:30 I will multiply the fruit of the trees and the produce of the fields, so that you will never again suffer the disgrace of famine among the nations. 36:31 Then you will remember your evil behavior 173 and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds. 36:32 Understand that 174 it is not for your sake I am about to act, declares the sovereign Lord. Be ashamed and embarrassed by your behavior, O house of Israel.
36:33 “‘This is what the sovereign Lord says: In the day I cleanse you from all your sins, I will populate the cities and the ruins will be rebuilt. 36:34 The desolate land will be plowed, instead of being desolate in the sight of everyone who passes by. 36:35 They will say, “This desolate land has become like the garden of Eden; the ruined, desolate, and destroyed cities are now fortified and inhabited.” 36:36 Then the nations which remain around you will know that I, the Lord, have rebuilt the ruins and replanted what was desolate. I, the Lord, have spoken – and I will do it!’
36:37 “This is what the sovereign Lord says: I will allow the house of Israel to ask me to do this for them: 175 I will multiply their people like sheep. 176 36:38 Like the sheep for offerings, like the sheep of Jerusalem 177 during her appointed feasts, so will the ruined cities be filled with flocks of people. Then they will know that I am the Lord.”
Ezekiel 37:27-28
Context37:27 My dwelling place will be with them; I will be their God, and they will be my people. 37:28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’” 178
Ezekiel 40:1-49
Context40:1 In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city 179 was struck down, on this very day, 180 the hand 181 of the Lord was on me, and he brought me there. 182 40:2 By means of divine visions 183 he brought me to the land of Israel and placed me on a very high mountain, 184 and on it was a structure like a city, to the south. 40:3 When he brought me there, I saw 185 a man whose appearance was like bronze, with a linen cord and a measuring stick in his hand. He was standing in the gateway. 40:4 The man said to me, “Son of man, watch closely, listen carefully, and pay attention 186 to everything I show you, for you have been brought here so that I can show it to you. 187 Tell the house of Israel everything you see.”
40:5 I saw 188 a wall all around the outside of the temple. 189 In the man’s hand was a measuring stick 10½ feet 190 long. He measured the thickness of the wall 191 as 10½ feet, 192 and its height as 10½ feet. 40:6 Then he went to the gate facing east. He climbed its steps and measured the threshold of the gate as 10½ feet deep. 193 40:7 The alcoves were 10½ feet long and 10½ feet wide; between the alcoves were 8¾ feet. 194 The threshold of the gate by the porch of the gate facing inward was 10½ feet. 40:8 Then he measured the porch of the gate facing inward as 10½ feet. 40:9 He measured the porch of the gate as 14 feet, 195 and its jambs as 3½ feet; 196 the porch of the gate faced inward. 40:10 There were three alcoves on each side of the east gate; the three had the same measurement, and the jambs on either side had the same measurement. 197 40:11 He measured the width of the entrance of the gateway as 17½ feet, 198 and the length of the gateway as 22¾ feet. 199 40:12 There was a barrier in front of the alcoves, 1¾ feet 200 on either side; the alcoves were 10½ feet 201 on either side. 40:13 He measured the gateway from the roof of one alcove to the roof of the other, a width of 43¾ feet 202 from one entrance to the opposite one. 40:14 He measured 203 the porch 204 at 105 feet 205 high; 206 the gateway went all around to the jamb of the courtyard. 40:15 From the front of the entrance gate to the porch of the inner gate was 87½ feet. 207 40:16 There were closed windows toward the alcoves and toward their jambs within the gate all around, and likewise for the porches. There were windows all around the inside, and on each jamb were decorative palm trees. 208
40:17 Then he brought me to the outer court. I saw 209 chambers there, and a pavement made for the court all around; thirty chambers faced the pavement. 40:18 The pavement was beside the gates, corresponding to the length of the gates; this was the lower pavement. 40:19 Then he measured the width from before the lower gate to the front of the exterior of the inner court as 175 feet 210 on the east and on the north.
40:20 He measured the length and width of the gate of the outer court which faces north. 40:21 Its alcoves, three on each side, and its jambs and porches had the same measurement as the first gate; 87½ feet 211 long and 43¾ feet 212 wide. 40:22 Its windows, its porches, and its decorative palm trees had the same measurement as the gate which faced east. Seven steps led up to it, and its porch was in front of them. 40:23 Opposite the gate on the north and the east was a gate of the inner court; he measured the distance from gate to gate at 175 feet. 213
40:24 Then he led me toward the south. I saw 214 a gate on the south. He measured its jambs and its porches; they had the same dimensions as the others. 40:25 There were windows all around it and its porches, like the windows of the others; 215 87½ feet 216 long and 43¾ feet 217 wide. 40:26 There were seven steps going up to it; its porches were in front of them. It had decorative palm trees on its jambs, one on either side. 40:27 The inner court had a gate toward the south; he measured it from gate to gate toward the south as 175 feet. 218
40:28 Then he brought me to the inner court by the south gate. He measured the south gate; it had the same dimensions as the others. 40:29 Its alcoves, its jambs, and its porches had the same dimensions as the others, and there were windows all around it and its porches; its length was 87½ feet 219 and its width 43¾ feet. 220 40:30 There were porches all around, 43¾ feet 221 long and 8¾ feet 222 wide. 40:31 Its porches faced the outer court, and decorative palm trees were on its jambs, and its stairway had eight steps.
40:32 Then he brought me to the inner court on the east side. He measured the gate; it had the same dimensions as the others. 40:33 Its alcoves, its jambs, and its porches had the same dimensions as the others, and there were windows all around it and its porches; its length was 87½ feet 223 and its width 43¾ feet. 224 40:34 Its porches faced the outer court, it had decorative palm trees on its jambs, and its stairway had eight steps.
40:35 Then he brought me to the north gate, and he measured it; it had the same dimensions as the others – 40:36 its alcoves, its jambs, and its porches. It had windows all around it; its length was 87½ feet 225 and its width 43¾ feet. 226 40:37 Its jambs 227 faced the outer court, and it had decorative palm trees on its jambs, on either side, and its stairway had eight steps.
40:38 There was a chamber with its door by the porch of the gate; 228 there they washed the burnt offering. 40:39 In the porch of the gate were two tables on either side on which to slaughter the burnt offering, the sin offering, and the guilt offering. 40:40 On the outside of the porch as one goes up at the entrance of the north gate were two tables, and on the other side of the porch of the gate were two tables. 40:41 Four tables were on each side of the gate, eight tables on which the sacrifices were to be slaughtered. 40:42 The four tables for the burnt offering were of carved stone, 32 inches 229 long, 32 inches 230 wide, and 21 inches 231 high. They would put the instruments which they used to slaughter the burnt offering and the sacrifice on them. 40:43 There were hooks 232 three inches 233 long, fastened in the house all around, and on the tables was the flesh of the offering.
40:44 On the outside of the inner gate were chambers for the singers of the inner court, one 234 at the side of the north gate facing south, and the other at the side of the south 235 gate facing north. 40:45 He said to me, “This chamber which faces south is for the priests who keep charge of the temple, 236 40:46 and the chamber which faces north is for the priests who keep charge of the altar. These are the descendants of Zadok, from the descendants of Levi, who may approach the Lord to minister to him.” 40:47 He measured the court as a square 175 feet long and 175 feet wide; 237 the altar was in front of the temple.
40:48 Then he brought me to the porch of the temple and measured the jambs of the porch as 8¾ feet 238 on either side, and the width of the gate was 24½ feet 239 and the sides 240 were 5¼ feet 241 on each side. 40:49 The length of the porch was 35 feet 242 and the width 19¼ feet; 243 steps 244 led up to it, and there were pillars beside the jambs on either side.
Ezekiel 48:1-35
Context48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion. 48:2 Next to the border of Dan, from the east side to the west, Asher 245 will have one portion. 48:3 Next to the border of Asher from the east side to the west, Naphtali will have one portion. 48:4 Next to the border of Naphtali from the east side to the west, Manasseh will have one portion. 48:5 Next to the border of Manasseh from the east side to the west, Ephraim will have one portion. 48:6 Next to the border of Ephraim from the east side to the west, Reuben will have one portion. 48:7 Next to the border of Reuben from the east side to the west, Judah 246 will have one portion.
48:8 “Next to the border of Judah from the east side to the west will be the allotment you must set apart. It is to be eight and a quarter miles 247 wide, and the same length as one of the tribal portions, from the east side to the west; the sanctuary will be in the middle of it. 48:9 The allotment you set apart to the Lord will be eight and a quarter miles 248 in length and three and one-third miles 249 in width. 48:10 These will be the allotments for the holy portion: for the priests, toward the north eight and a quarter miles 250 in length, toward the west three and one-third miles 251 in width, toward the east three and one-third miles 252 in width, and toward the south eight and a quarter miles 253 in length; the sanctuary of the Lord will be in the middle. 48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. 254 48:12 It will be their portion from the allotment of the land, a most holy place, next to the border of the Levites.
48:13 “Alongside the border of the priests, the Levites will have an allotment eight and a quarter miles 255 in length and three and one-third miles 256 in width. The whole length will be eight and a quarter miles 257 and the width three and one-third miles. 258 48:14 They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart 259 to the Lord.
48:15 “The remainder, one and two-thirds miles 260 in width and eight and a quarter miles 261 in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it; 48:16 these will be its measurements: The north side will be one and one-half miles, 262 the south side one and one-half miles, the east side one and one-half miles, and the west side one and one-half miles. 48:17 The city will have open spaces: On the north there will be 437½ feet, 263 on the south 437½ feet, on the east 437½ feet, and on the west 437½ feet. 48:18 The remainder of the length alongside the holy allotment will be three and one-third miles 264 to the east and three and one-third miles toward the west, and it will be beside the holy allotment. Its produce will be for food for the workers of the city. 48:19 The workers of the city from all the tribes of Israel will cultivate it. 48:20 The whole allotment will be eight and a quarter miles 265 square, you must set apart the holy allotment with the possession of the city.
48:21 “The rest, on both sides of the holy allotment and the property of the city, will belong to the prince. Extending from the eight and a quarter miles 266 of the holy allotment to the east border, and westward from the eight and a quarter miles 267 to the west border, alongside the portions, it will belong to the prince. The holy allotment and the sanctuary of the temple will be in the middle of it. 48:22 The property of the Levites and of the city will be in the middle of that which belongs to the prince. The portion between the border of Judah and the border of Benjamin will be for the prince.
48:23 “As for the rest of the tribes: From the east side to the west side, Benjamin will have one portion. 48:24 Next to the border of Benjamin, from the east side to the west side, Simeon will have one portion. 48:25 Next to the border of Simeon, from the east side to the west side, Issachar will have one portion. 48:26 Next to the border of Issachar, from the east side to the west side, Zebulun will have one portion. 48:27 Next to the border of Zebulun, from the east side to the west side, Gad will have one portion. 48:28 Next to the border of Gad, at the south side, the border will run from Tamar to the waters of Meribath Kadesh, to the Stream of Egypt 268 and on to the Great Sea. 48:29 This is the land which you will allot to the tribes of Israel, and these are their portions, declares the sovereign Lord.
48:30 “These are the exits of the city: On the north side, one and one-half miles 269 by measure, 48:31 the gates of the city 270 will be named for the tribes of Israel; there will be three gates to the north: one gate for Reuben, one gate for Judah, and one gate for Levi. 48:32 On the east side, one and one-half miles in length, there will be three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan. 48:33 On the south side, one and one-half miles by measure, there will be three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun. 48:34 On the west side, one and one-half miles in length, there will be three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali. 48:35 The circumference of the city will be six miles. 271 The name of the city from that day forward will be: ‘The Lord Is There.’” 272
Hebrews 12:22-23
Context12:22 But you have come to Mount Zion, the city 273 of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,
Revelation 14:1
Context14:1 Then 274 I looked, and here was 275 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.
Revelation 21:10-27
Context21:10 So 276 he took me away in the Spirit 277 to a huge, majestic mountain 278 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 279 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 280 21:12 It has 281 a massive, high wall 282 with twelve gates, 283 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 284 are written on the gates. 285 21:13 There are 286 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 287 21:14 The 288 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 289 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 290 the city is laid out as a square, 291 its length and width the same. He 292 measured the city with the measuring rod 293 at fourteen hundred miles 294 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 295 according to human measurement, which is also the angel’s. 296 21:18 The city’s 297 wall is made 298 of jasper and the city is pure gold, like transparent glass. 299 21:19 The foundations of the city’s wall are decorated 300 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 301 the fourth emerald, 21:20 the fifth onyx, 302 the sixth carnelian, 303 the seventh chrysolite, 304 the eighth beryl, 305 the ninth topaz, the tenth chrysoprase, 306 the eleventh jacinth, 307 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 308 main street 309 of the city is pure gold, like transparent glass.
21:22 Now 310 I saw no temple in the city, because the Lord God – the All-Powerful 311 – and the Lamb are its temple. 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. 21:24 The nations 312 will walk by its light and the kings of the earth will bring their grandeur 313 into it. 21:25 Its gates will never be closed during the day 314 (and 315 there will be no night there). 316 21:26 They will bring the grandeur and the wealth 317 of the nations 318 into it, 21:27 but 319 nothing ritually unclean 320 will ever enter into it, nor anyone who does what is detestable 321 or practices falsehood, 322 but only those whose names 323 are written in the Lamb’s book of life.
[48:2] 1 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.
[48:2] 2 sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).
[48:2] 3 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the
[48:3] 4 tn Heb “he is known for an elevated place.”
[48:11] 5 tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).
[48:11] 6 tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)
[48:11] 7 sn These acts of judgment are described in vv. 4-7.
[48:12] 8 tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.
[48:13] 9 tn Heb “set your heart to its rampart.”
[48:13] 10 tn The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”
[48:13] 11 sn The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.
[125:1] 12 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
[125:1] 13 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[125:2] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:6] 15 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[12:6] 16 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
[49:14] 17 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[49:15] 18 tn Heb “her suckling”; NASB “her nursing child.”
[49:15] 19 tn Heb “so as not to have compassion on the son of her womb?”
[49:15] 20 tn Heb “these” (so ASV, NASB).
[49:15] 21 sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.
[49:16] 22 tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.
[49:18] 23 tn Heb “Lift up around your eyes and see.”
[49:19] 24 tn Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.
[49:20] 25 tn Heb “me.” The singular is collective.
[49:20] 26 tn Heb “draw near to me so I can dwell.”
[49:21] 27 tn Heb “and you will say in your heart.”
[49:21] 28 tn Or “exiled and thrust away”; NIV “exiled and rejected.”
[49:23] 29 tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).
[49:23] 30 tn Heb “you.” See the preceding note.
[49:23] 31 tn Or “at your feet” (NAB, NIV); NLT “from your feet.”
[49:24] 32 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25).
[49:26] 33 sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.
[49:26] 34 tn Heb “flesh” (so KJV, NASB).
[49:26] 35 tn Heb “your redeemer.” See the note at 41:14.
[49:26] 36 tn Heb “the powerful [one] of Jacob.” See 1:24.
[54:2] 37 tn Heb “the curtains of our dwelling places let them stretch out.”
[54:2] 38 tn Heb “your stakes strengthen.”
[54:3] 39 tn Or “take possession of”; NAB “shall dispossess.”
[54:4] 40 tn Or “embarrassed”; NASB “humiliated…disgraced.”
[54:4] 41 tn Another option is to translate, “the disgrace of our widowhood” (so NRSV). However, the following context (vv. 6-7) refers to Zion’s husband, the Lord, abandoning her, not dying. This suggests that an אַלְמָנָה (’almanah) was a woman who had lost her husband, whether by death or abandonment.
[54:5] 42 tn Or “redeemer.” See the note at 41:14.
[54:5] 43 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[54:6] 44 tn Heb “like a woman abandoned and grieved in spirit.”
[54:7] 45 tn Or “forsook” (NASB).
[54:8] 46 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”
[54:8] 47 tn Heb “I hid my face from you.”
[54:8] 48 tn Or “redeemer.” See the note at 41:14.
[54:9] 49 tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsaa and all the ancient versions except LXX.
[54:9] 50 tn Heb “the waters of Noah” (so NAB, NIV, NRSV).
[54:10] 51 tn Heb “peace” (so many English versions); NLT “of blessing.”
[59:20] 52 tn Or “redeemer.” See the note at 41:14.
[59:20] 53 tn Heb “and to those who turn from rebellion in Jacob.”
[59:21] 54 tn Or “my covenant with” (so many English versions); NCV “my agreement with.”
[59:21] 55 tn Heb “from now and on into the future.”
[60:1] 56 tn Or “glory” (so most English versions).
[60:2] 57 tn The verb “covers” is understood by ellipsis (note the preceding line).
[60:2] 58 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
[60:4] 59 tn Heb “Lift up around your eyes and see!”
[60:5] 60 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 61 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 62 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 63 tn Heb “an abundance of camels will cover you.”
[60:6] 64 tn Heb “all of them, from Sheba.”
[60:6] 65 tn Heb “and they will announce the praises of the Lord.”
[60:7] 66 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
[60:7] 67 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
[60:8] 68 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 69 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 70 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 71 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 72 tn Heb “to the name of the Lord your God.”
[60:9] 73 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 74 tn Heb “in my favor I will have compassion on you.”
[60:11] 75 tn Or “led in procession.” The participle is passive.
[60:12] 76 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 77 tn The infinitive absolute appears before the finite verb for emphasis.
[60:13] 78 tn Or “holy place, sanctuary.”
[60:13] 79 tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”
[60:14] 80 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:15] 81 tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”
[60:16] 82 sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.
[60:16] 83 tn Or “redeemer.” See the note at 41:14.
[60:16] 84 sn See 1:24 and 49:26.
[60:17] 85 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).
[60:17] 86 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).
[60:17] 87 tn Or “peace” (KJV and many other English versions).
[60:17] 88 tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.
[60:18] 89 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:18] 90 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:19] 91 tn Heb “and your God for your splendor.”
[60:20] 92 sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.
[60:20] 93 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
[60:21] 94 tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”
[60:21] 95 tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”
[60:22] 96 tn Heb “will become” (so NASB, NIV).
[60:22] 97 tn Heb “I, the Lord, in its time, I will quickly do it.”
[61:3] 98 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
[61:3] 99 tn Heb “garment of praise.”
[61:3] 100 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
[61:3] 101 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
[61:3] 102 tn Heb “a planting of the Lord to reveal splendor.”
[61:4] 103 tn Heb “and the formerly desolate places they will raise up.”
[61:5] 104 sn The Lord speaks in vv. 7-8 (and possibly v. 9). It is not clear where the servant’s speech (see vv. 1-3a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech.
[61:5] 105 tn Heb “will stand [in position] and shepherd.”
[61:6] 106 tn The Hebrew text adds, “it will be said concerning you.”
[61:6] 107 tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”
[61:6] 108 tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).
[61:6] 109 tn Heb “their glory” (i.e., riches).
[61:7] 110 tn Heb “instead of your shame, a double portion.”
[61:7] 111 tn Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תָחָת (takhat, “instead of”) is understood by ellipsis (note the preceding line).
[61:7] 112 tn Heb “therefore” (so KJV, NASB); NIV “and so.”
[61:8] 113 tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”
[61:9] 114 tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”
[61:10] 115 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.
[61:10] 116 tn The infinitive absolute appears before the finite verb for emphasis.
[61:10] 117 tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”
[61:10] 118 tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”
[61:10] 119 tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.
[61:11] 120 tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).
[61:11] 121 tn Heb “and praise before all the nations.”
[62:1] 122 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[62:1] 123 tn Heb “goes forth like brightness.”
[62:2] 124 tn Heb “which the mouth of the Lord will designate.”
[62:4] 125 tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”
[62:4] 126 tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).
[62:4] 127 tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).
[62:4] 128 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.
[62:5] 129 tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).
[62:6] 130 sn The speaker here is probably the prophet.
[62:6] 131 tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.
[62:6] 132 tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”
[62:7] 133 tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.
[62:7] 134 tn Heb “[the object of] praise.”
[62:8] 135 tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.
[62:9] 136 tn Heb “it,” the grain mentioned in v. 8a.
[62:9] 137 tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.
[62:11] 138 tn Heb “to the end of the earth” (so NASB, NRSV).
[62:11] 139 sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.
[62:12] 140 tn Or “the redeemed of the Lord” (KJV, NAB).
[3:14] 141 tn Or “I am your true husband.”
[3:14] 142 tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.
[3:15] 143 tn Heb “shepherds.”
[3:15] 144 tn Heb “after/according to my [own] heart.”
[3:16] 145 tn Heb “you will become numerous and fruitful.”
[3:16] 147 tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the
[3:16] 148 tn Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”
[3:17] 149 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 150 tn Heb “will gather to the name of the
[3:17] 151 tn Heb “the stubbornness of their evil hearts.”
[31:12] 152 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
[31:13] 153 tn Heb “Oracle of the
[31:13] 154 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
[36:2] 155 tn Or “high places.”
[36:11] 156 sn These verbs occur together in Gen 1:22, 28; 9:1.
[36:11] 157 tn Heb “your beginning.”
[36:15] 158 tn Heb “cause you to hear.”
[36:15] 159 tc The MT reads תַכְשִׁלִי (takhshiliy), a metathesis for תַשְׁכִלִי (tashkhiliy) from the root שָׁכַל (shakhal) which is used in each of the previous verses.
[36:18] 161 sn See Ezek 7:8; 9:8; 14:19; 20:8, 13, 21; 22:22; 30:15.
[36:18] 162 sn For the concept of defiling the land in legal literature, see Lev 18:28; Deut 21:23.
[36:22] 164 sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.
[36:23] 165 tn Or “sanctify,” Heb “make holy.”
[36:25] 166 sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.
[36:26] 167 sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).
[36:26] 168 sn That is, a heart which symbolizes a will that is responsive and obedient to God.
[36:27] 169 tn Or “in the midst of you.” The word “you” is plural.
[36:27] 170 tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.
[36:27] 171 tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.
[36:28] 172 sn This promise reflects the ancient covenantal ideal (see Exod 6:7).
[36:32] 174 tn Heb “Let it be known.”
[36:37] 175 tn The Niphal verb may have a tolerative function here, “Again (for) this I will allow myself to be sought by the house of Israel to act for them.” Or it may be reflexive: “I will reveal myself to the house of Israel by doing this also.”
[36:37] 176 sn Heb “I will multiply them like sheep, human(s).”
[36:38] 177 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:28] 178 sn The sanctuary of Israel becomes the main focus of Ezek 40-48.
[40:1] 179 sn That is, Jerusalem.
[40:1] 180 tn April 19, 573
[40:1] 182 sn That is, to the land of Israel (see v. 2).
[40:2] 183 tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).
[40:2] 184 tn The reference to a very high mountain is harmonious with Isa 2:2.
[40:3] 185 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[40:4] 186 tn Heb “look with your eyes, hear with your ears, and set your mind on.”
[40:4] 187 tn Heb “in order to show (it) to you.”
[40:5] 188 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[40:5] 190 tn Heb “a measuring stick of six cubits, [each] a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Therefore the measuring stick in the man’s hand was 10.5 feet (3.15 meters) long. Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes.
[40:5] 192 tn Heb “one rod [or “reed”]” (also a second time in this verse, twice in v. 6, three times in v. 7, and once in v. 8).
[40:6] 193 tn The Hebrew text adds “the one threshold 10½ feet deep.” This is probably an accidental duplication of what precedes. See D. I. Block, Ezekiel (NICOT), 2:517.
[40:7] 194 tn Heb “five cubits” (i.e., 2.625 meters) according to the “long” cubit. See the note on the first occurrence of the phrase “10½ feet” in v. 5.
[40:9] 195 tn Heb “eight cubits” (i.e., 4.2 meters).
[40:9] 196 tn Heb “two cubits” (i.e., 1.05 meters).
[40:10] 197 sn The three alcoves are parallel to the city gates found at Megiddo, Hazor, and Gezer.
[40:11] 198 tn Heb “ten cubits” (i.e., 5.25 meters).
[40:11] 199 tn Heb “thirteen cubits” (i.e., 6.825 meters).
[40:12] 200 tn Heb “one cubit” (i.e., 52.5 cm).
[40:12] 201 tn Heb “six cubits” (i.e., 3.15 meters).
[40:13] 202 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
[40:14] 204 tc The MT reads “jambs” which does not make sense in context. Supposing a confusion of yod for vav, the text may be emended to read “porch.” See D. I. Block, Ezekiel (NICOT), 2:518.
[40:14] 205 tn Heb “sixty cubits” (i.e., 31.5 meters).
[40:14] 206 tn The word “high” is not in the Hebrew text but is supplied for sense.
[40:15] 207 tn Heb “fifty cubits” (i.e., 26.25 meters).
[40:16] 208 sn Decorative palm trees were also a part of Solomon’s temple (1 Kgs 6:29, 32, 35).
[40:17] 209 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[40:19] 210 tn Heb “one hundred cubits” (i.e., 52.5 meters).
[40:21] 211 tn Heb “fifty cubits” (i.e., 26.25 meters).
[40:21] 212 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
[40:23] 213 tn Heb “one hundred cubits” (i.e., 52.5 meters).
[40:24] 214 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[40:25] 215 tn Heb “as these windows.”
[40:25] 216 tn Heb “fifty cubits” (i.e., 26.25 meters).
[40:25] 217 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
[40:27] 218 tn Heb “one hundred cubits” (i.e., 52.5 meters).
[40:29] 219 tn Heb “fifty cubits” (i.e., 26.25 meters).
[40:29] 220 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
[40:30] 221 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
[40:30] 222 tn Heb “five cubits” (i.e., 2.625 meters).
[40:33] 223 tn Heb “fifty cubits” (i.e., 26.25 meters).
[40:33] 224 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
[40:36] 225 tn Heb “fifty cubits” (i.e., 26.25 meters).
[40:36] 226 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
[40:37] 227 tc The LXX reads “porches.”
[40:38] 228 tc The MT reads “jambs of the gates” which does not make sense in a context discussing one chamber. The emendation to “porch” is similar to v. 14. See D. I. Block, Ezekiel (NICOT), 2:530.
[40:42] 229 tn Heb “one and a half cubits” (i.e., 78.75 cm).
[40:42] 230 tn Heb “one and a half cubits” (i.e., 78.75 cm).
[40:42] 231 tn Heb “one cubit” (i.e., 52.5 cm).
[40:43] 232 tc This reading is supported by the Aramaic Targum. The LXX, Vulgate, and Syriac read “shelves” or some type of projection.
[40:43] 233 tn Heb “one handbreadth” (7.5 cm).
[40:44] 234 tn “One” is not in the Hebrew text but is supplied for clarity in the translation.
[40:44] 235 tc This reading is supported by the LXX; the MT reads “east.”
[40:45] 236 tn Heb “the house.”
[40:47] 237 tn Heb “one hundred cubits long and one hundred cubits wide, a square” (i.e., 52.5 meters by 52.5 meters).
[40:48] 238 tn Heb “five cubits” (i.e., 2.625 meters).
[40:48] 239 tn The LXX reads “fourteen cubits” (i.e., 7.35 meters). See following note.
[40:48] 240 tc The translation follows the LXX. The MT reads “the width of the gate was three cubits,” the omission due to haplography.
[40:48] 241 tn Heb “three cubits” (i.e., 1.575 meters).
[40:49] 242 tn Heb “twenty cubits” (i.e., 10.5 meters).
[40:49] 243 tn Heb “eleven cubits” (i.e., 5.775 meters).
[40:49] 244 tc The LXX reads “ten steps.”
[48:2] 245 sn The tribes descended from Jacob’s maidservants are placed farthest from the sanctuary. See Gen 30.
[48:7] 246 sn The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8-12).
[48:8] 247 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:9] 248 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:9] 249 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 250 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:10] 251 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 252 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 253 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:11] 254 tn Heb “strayed off.”
[48:13] 255 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:13] 256 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:13] 257 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:13] 258 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:15] 260 tn Heb “five thousand cubits” (i.e., 2.625 kilometers).
[48:15] 261 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:16] 262 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs three more times in this verse.
[48:17] 263 tn Heb “two hundred fifty cubits” (i.e., 131.25 meters); the phrase occurs three more times in this verse.
[48:18] 264 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers); the phrase occurs again later in this verse.
[48:20] 265 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:21] 266 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:21] 267 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:28] 268 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV). The word “Egypt” is not in the Hebrew text, but is implied.
[48:30] 269 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs again in vv. 32-34.
[48:31] 270 sn See Rev 21:12-14.
[48:35] 271 tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).
[48:35] 272 sn See Rev 21:12-21.
[12:22] 273 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.”
[14:1] 274 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 275 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[21:10] 276 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 277 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[21:10] 278 tn Grk “to a mountain great and high.”
[21:11] 279 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 280 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 281 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 282 tn Grk “a (city) wall great and high.”
[21:12] 283 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 284 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 285 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 286 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 287 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 288 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 289 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 290 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 291 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
[21:16] 292 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 293 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 294 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 295 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 296 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 297 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[21:18] 298 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
[21:18] 299 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
[21:19] 300 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 301 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 302 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 303 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 304 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 305 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 306 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 307 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 308 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 309 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 310 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 311 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[21:24] 312 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 313 tn Or “splendor”; Grk “glory.”
[21:25] 314 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 315 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 316 tn The clause has virtually the force of a parenthetical comment.
[21:26] 317 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 318 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 319 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 320 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] 321 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 322 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] 323 tn Grk “those who are written”; the word “names” is implied.
