Leviticus 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Leviticus 21:6

21:6 “‘They must be holy to their God, and they must not profane ¹  the name of their God, because they are the ones who present the Lord’s gifts, ²  the food of their God. Therefore they must be holy. ³ 

Leviticus 21:8

21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ⁴  am holy.

Leviticus 21:15

21:15 He must not profane his children among his people, ⁵  for I am the Lord who sanctifies him.’”

Leviticus 21:17

21:17 “Tell Aaron, ‘No man from your descendants throughout their generations ⁶  who has a physical flaw ⁷  is to approach to present the food of his God.

Leviticus 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ⁸  to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.

Leviticus 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁹  and therefore die ¹⁰  because they profane it. I am the Lord who sanctifies them.

Exodus 14:4

14:4 I will harden ¹¹  Pharaoh’s heart, and he will chase after them. I will gain honor ¹²  because of Pharaoh and because of all his army, and the Egyptians will know ¹³  that I am the Lord.” So this is what they did. ¹⁴ 

Exodus 19:22

19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through ¹⁵  against them.”

Exodus 29:43-44

29:43 There I will meet ¹⁶  with the Israelites, and it will be set apart as holy by my glory. ¹⁷ 

29:44 “So I will set apart as holy ¹⁸  the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me.

Numbers 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ¹⁹  to show me as holy ²⁰  before ²¹  the Israelites, therefore you will not bring this community into the land I have given them.” ²² 

Deuteronomy 32:51

32:51 for both of you ²³  rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect ²⁴  among the Israelites.

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 6:20

Exhortation to Remember the Past

6:20 When your children ²⁵  ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?”

Deuteronomy 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ²⁶  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ²⁷ 

Deuteronomy 15:12-13

Release of Debt Slaves

15:12 If your fellow Hebrew ²⁸  – whether male or female ²⁹  – is sold to you and serves you for six years, then in the seventh year you must let that servant ³⁰  go free. ³¹  15:13 If you set them free, you must not send them away empty-handed.

Psalms 89:7

89:7 a God who is honored ³²  in the great angelic assembly, ³³ 

and more awesome than ³⁴  all who surround him?

Psalms 119:120

119:120 My body ³⁵  trembles ³⁶  because I fear you; ³⁷ 

I am afraid of your judgments.

Isaiah 52:11

52:11 Leave! Leave! Get out of there!

Don’t touch anything unclean!

Get out of it!

Stay pure, you who carry the Lord’s holy items! ³⁸ 

Ezekiel 20:41

20:41 When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations.

Ezekiel 42:13

42:13 Then he said to me, “The north chambers and the south chambers which face the courtyard are holy chambers where the priests ³⁹  who approach the Lord will eat the most holy offerings. There they will place the most holy offerings – the grain offering, the sin offering, and the guilt offering, because the place is holy.

Hebrews 12:28-29

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 12:29 For our God is indeed a devouring fire. ⁴⁰ 

[21:6]  ¹ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ² sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

[21:6]  ³ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:8]  ⁴ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

[21:15]  ⁵ tc The MT has literally, “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[21:17]  ⁶ tn Heb “to their generations.”

[21:17]  ⁷ tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the Lord in Lev 22:20-25.

[21:21]  ⁸ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[22:9]  ⁹ tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ¹⁰ tn Heb “and die in it.”

[14:4]  ¹¹ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ¹² tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ¹³ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ¹⁴ tn Heb “and they did so.”

[19:22]  ¹⁵ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

[29:43]  ¹⁶ tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.

[29:43]  ¹⁷ tn Or “will be sanctified by my glory” (KJV and ASV both similar).

[29:44]  ¹⁸ tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”

[20:12]  ¹⁹ tn Or “to sanctify me.”

[20:12]  ²⁰ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ²¹ tn Heb “in the eyes of.”

[20:12]  ²² tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[32:51]  ²³ tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).

[32:51]  ²⁴ tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”

[6:20]  ²⁵ tn Heb “your son.”

[6:1]  ²⁶ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ²⁷ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[15:12]  ²⁸ sn Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ’ivriy) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2-6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.

[15:12]  ²⁹ tn Heb “your brother, a Hebrew (male) or Hebrew (female).”

[15:12]  ³⁰ tn Heb “him.” The singular pronoun occurs throughout the passage.

[15:12]  ³¹ tn The Hebrew text includes “from you.”

[89:7]  ³² tn Heb “feared.”

[89:7]  ³³ tn Heb “in the great assembly of the holy ones.”

[89:7]  ³⁴ tn Or perhaps “feared by.”

[119:120]  ³⁵ tn Heb “my flesh.”

[119:120]  ³⁶ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

[119:120]  ³⁷ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

[52:11]  ³⁸ tn Heb “the vessels of the Lord” (so KJV, NAB).

[42:13]  ³⁹ sn The priests are from the Zadokite family (Ezek 40:6; 44:15).

[12:29]  ⁴⁰ sn A quotation from Deut 4:24; 9:3.