Deuteronomy 5:26

5:26 Who is there from the entire human race ¹  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Deuteronomy 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ²  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

Deuteronomy 17:1

17:1 You must not sacrifice to him ³  a bull or sheep that has a blemish or any other defect, because that is considered offensive ⁴  to the Lord your God.

Deuteronomy 17:1-2

17:1 You must not sacrifice to him ⁵  a bull or sheep that has a blemish or any other defect, because that is considered offensive ⁶  to the Lord your God. 17:2 Suppose a man or woman is discovered among you – in one of your villages ⁷  that the Lord your God is giving you – who sins before the Lord your God ⁸  and breaks his covenant

Deuteronomy 19:4

19:4 Now this is the law pertaining to one who flees there in order to live, ⁹  if he has accidentally killed another ¹⁰  without hating him at the time of the accident. ¹¹ 

Matthew 26:63

26:63 But Jesus was silent. The ¹²  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ¹³  the Son of God.”

Matthew 26:1

The Plot Against Jesus

26:1 When ¹⁴  Jesus had finished saying all these things, he told his disciples,

Matthew 1:9

1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah,

Hebrews 12:22

12:22 But you have come to Mount Zion, the city ¹⁵  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

[5:26]  ¹ tn Heb “who is there of all flesh.”

[5:1]  ² tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

[17:1]  ³ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ⁴ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[17:1]  ⁵ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ⁶ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[17:2]  ⁷ tn Heb “gates.”

[17:2]  ⁸ tn Heb “does the evil in the eyes of the Lord your God.”

[19:4]  ⁹ tn Heb “and this is the word pertaining to the one who kills who flees there and lives.”

[19:4]  ¹⁰ tn Heb “who strikes his neighbor without knowledge.”

[19:4]  ¹¹ tn Heb “yesterday and a third (day)” (likewise in v. 6). The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. Cf. NAB “had previously borne no malice”; NRSV “had not been at enmity before.”

[26:63]  ¹² tn Here καί (kai) has not been translated.

[26:63]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:1]  ¹⁴ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[12:22]  ¹⁵ 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.”