Mazmur 2:6

2:6 “I myself ¹  have installed ²  my king

on Zion, my holy hill.”

Mazmur 132:13-14

132:13 Certainly ³  the Lord has chosen Zion;

he decided to make it his home. ⁴ 

132:14 He said, ⁵  “This will be my resting place forever;

I will live here, for I have chosen it. ⁶ 

Yesaya 49:14

The Lord Remembers Zion

49:14 “Zion said, ‘The Lord has abandoned me,

the sovereign master ⁷  has forgotten me.’

Yoel 2:32

2:32 It will so happen that

everyone who calls on the name of the Lord will be delivered. ⁸ 

For on Mount Zion and in Jerusalem ⁹  there will be those who survive, ¹⁰ 

just as the Lord has promised;

the remnant ¹¹  will be those whom the Lord will call. ¹² 

Mikha 4:7

4:7 I will transform the lame into the nucleus of a new nation, ¹³ 

and those far off ¹⁴  into a mighty nation.

The Lord will reign over them on Mount Zion,

from that day forward and forevermore.” ¹⁵ 

Roma 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ¹⁶ 

yet the one who believes in him will not be put to shame.” ¹⁷ 

Ibrani 12:22-24

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 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, 12:24 and to Jesus, the mediator ¹⁹  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ²⁰ 

[2:6]  ¹ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ² tn Or perhaps “consecrated.”

[132:13]  ³ tn Or “for.”

[132:13]  ⁴ tn Heb “he desired it for his dwelling place.”

[132:14]  ⁵ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ⁶ tn Heb “for I desired it.”

[49:14]  ⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[2:32]  ⁸ tn While a number of English versions render this as “saved” (e.g., NIV, NRSV, NLT), this can suggest a “spiritual” or “theological” salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.

[2:32]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:32]  ¹⁰ tn Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13-15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).

[2:32]  ¹¹ tn Heb “and among the remnant.”

[2:32]  ¹² tn The participle used in the Hebrew text seems to indicate action in the imminent future.

[4:7]  ¹³ tn Heb “make the lame into a remnant.”

[4:7]  ¹⁴ tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (hala’, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannil’ah, “the weary one[s]”) from לָאָה (la’ah).

[4:7]  ¹⁵ tn Heb “from now until forever.”

[9:33]  ¹⁶ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ¹⁷ sn A quotation from Isa 28:16; 8:14.

[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.”

[12:24]  ¹⁹ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ²⁰ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).