Mikha 3:12

3:12 Therefore, because of you, ¹  Zion will be plowed up like ²  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ³  will become a hill overgrown with brush! ⁴ 

Mazmur 68:15-16

68:15 The mountain of Bashan ⁵  is a towering mountain; ⁶ 

the mountain of Bashan is a mountain with many peaks. ⁷ 

68:16 Why do you look with envy, ⁸  O mountains ⁹  with many peaks,

at the mountain where God has decided to live? ¹⁰ 

Indeed ¹¹  the Lord will live there ¹²  permanently!

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ¹³ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ¹⁴ 

Yesaya 66:20

66:20 They will bring back all your countrymen ¹⁵  from all the nations as an offering to the Lord. They will bring them ¹⁶  on horses, in chariots, in wagons, on mules, and on camels ¹⁷  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.

Yehezkiel 17:22-24

17:22 “‘This is what the sovereign Lord says:

“‘I will take a sprig ¹⁸  from the lofty top of the cedar and plant it. ¹⁹ 

I will pluck from the top one of its tender twigs;

I myself will plant it on a high and lofty mountain.

17:23 I will plant it on a high mountain of Israel,

and it will raise branches and produce fruit and become a beautiful cedar.

Every bird will live under it;

Every winged creature will live in the shade of its branches.

17:24 All the trees of the field will know that I am the Lord.

I make the high tree low; I raise up the low tree.

I make the green tree wither, and I make the dry tree sprout.

I, the Lord, have spoken, and I will do it!’”

Yehezkiel 40:2

40:2 By means of divine visions ²⁰  he brought me to the land of Israel and placed me on a very high mountain, ²¹  and on it was a structure like a city, to the south.

Yehezkiel 43:12

43:12 “This is the law of the temple: The entire area on top of the mountain all around will be most holy. Indeed, this is the law of the temple.

Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ²²  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ²³  him.

His authority is eternal and will not pass away. ²⁴ 

His kingdom will not be destroyed. ²⁵ 

Daniel 7:18

7:18 The holy ones ²⁶  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ²⁷  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ²⁸  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Zakharia 8:3

8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. ²⁹  Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’

Wahyu 11:15

The Seventh Trumpet

11:15 Then ³⁰  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ³¹ 

and he will reign for ever and ever.”

Wahyu 20:4

20:4 Then ³²  I saw thrones and seated on them were those who had been given authority to judge. ³³  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ³⁴  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ³⁵  came to life ³⁶  and reigned with Christ for a thousand years.

Wahyu 21:1-8

A New Heaven and a New Earth

21:1 Then ³⁷  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ³⁸  and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence ³⁹  of God is among human beings. ⁴⁰  He ⁴¹  will live among them, and they will be his people, and God himself will be with them. ⁴²  21:4 He ⁴³  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁴⁴ 

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ⁴⁵  he said to me, “Write it down, ⁴⁶  because these words are reliable ⁴⁷  and true.” 21:6 He also said to me, “It is done! ⁴⁸  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ⁴⁹  free of charge ⁵⁰  from the spring of the water of life. 21:7 The one who conquers ⁵¹  will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁵²  idol worshipers, ⁵³  and all those who lie, their place ⁵⁴  will be in the lake that burns with fire and sulfur. ⁵⁵  That ⁵⁶  is the second death.”

[3:12]  ¹ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ² tn Or “into” (an adverbial accusative of result).

[3:12]  ³ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ⁴ tn Heb “a high place of overgrowth.”

[68:15]  ⁵ sn The mountain of Bashan probably refers to Mount Hermon.

[68:15]  ⁶ tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”

[68:15]  ⁷ tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”

[68:16]  ⁸ 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).

[68:16]  ⁹ 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.

[68:16]  ¹⁰ tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

[68:16]  ¹¹ tn The Hebrew particle אַף (’af) has an emphasizing function here.

[68:16]  ¹² tn The word “there” is supplied in the translation for clarification.

[11:9]  ¹³ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ¹⁴ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[66:20]  ¹⁵ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ¹⁶ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ¹⁷ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[17:22]  ¹⁸ sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4 although the technical terminology is not the same.

[17:22]  ¹⁹ tc The LXX lacks “and plant it.”

[40:2]  ²⁰ tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).

[40:2]  ²¹ tn The reference to a very high mountain is harmonious with Isa 2:2.

[2:35]  ²² tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[7:14]  ²³ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ²⁴ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ²⁵ tn Aram “is one which will not be destroyed.”

[7:18]  ²⁶ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:22]  ²⁷ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[7:27]  ²⁸ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[8:3]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:4]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ³³ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ³⁴ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ³⁶ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[21:1]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ³⁸ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:3]  ³⁹ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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.

[21:4]  ⁴³ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ⁴⁴ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:5]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ⁴⁶ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ⁴⁷ tn Grk “faithful.”

[21:6]  ⁴⁸ tn Or “It has happened.”

[21:6]  ⁴⁹ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ⁵⁰ tn Or “as a free gift” (see L&N 57.85).

[21:7]  ⁵¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[21:8]  ⁵² tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁵³ tn Grk “idolaters.”

[21:8]  ⁵⁴ tn Grk “their share.”

[21:8]  ⁵⁵ tn Traditionally, “brimstone.”

[21:8]  ⁵⁶ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”