Exodus 39:30

39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.”

Leviticus 8:9

8:9 Finally, he set the turban ¹  on his head and attached the gold plate, the holy diadem, ²  to the front of the turban just as the Lord had commanded Moses.

Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ³  and in the presence of all the people I will be honored.’” ⁴  So Aaron kept silent.

Leviticus 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Psalms 93:5

93:5 The rules you set down ⁵  are completely reliable. ⁶ 

Holiness ⁷  aptly adorns your house, O Lord, forever. ⁸ 

Ezekiel 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.

Zechariah 14:20

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ⁹  will be as holy as the bowls in front of the altar. ¹⁰ 

Hebrews 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Hebrews 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ¹¹  for without it no one will see the Lord.

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹²  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹³  in various portions ¹⁴  and in various ways ¹⁵  to our ancestors ¹⁶  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹⁷  in various portions ¹⁸  and in various ways ¹⁹  to our ancestors ²⁰  through the prophets,

Hebrews 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ²¹  now crowned with glory and honor because he suffered death, ²²  so that by God’s grace he would experience ²³  death on behalf of everyone.

Revelation 21:27

21:27 but ²⁴  nothing ritually unclean ²⁵  will ever enter into it, nor anyone who does what is detestable ²⁶  or practices falsehood, ²⁷  but only those whose names ²⁸  are written in the Lamb’s book of life.

[8:9]  ¹ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  ² sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[10:3]  ³ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ⁴ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[93:5]  ⁵ tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.

[93:5]  ⁶ sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.

[93:5]  ⁷ sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).

[93:5]  ⁸ tn Heb “for your house holiness is fitting, O Lord, for length of days.”

[14:20]  ⁹ tn Heb “house” (also in the following verse).

[14:20]  ¹⁰ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[12:14]  ¹¹ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

[12:1]  ¹² tn Grk “having such a great cloud of witnesses surrounding us.”

[1:1]  ¹³ tn Or “spoke formerly.”

[1:1]  ¹⁴ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁵ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁶ tn Grk “to the fathers.”

[1:1]  ¹⁷ tn Or “spoke formerly.”

[1:1]  ¹⁸ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²⁰ tn Grk “to the fathers.”

[2:9]  ²¹ tn Or “who was made a little lower than the angels.”

[2:9]  ²² tn Grk “because of the suffering of death.”

[2:9]  ²³ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[21:27]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ²⁵ 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]  ²⁶ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ²⁷ 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]  ²⁸ tn Grk “those who are written”; the word “names” is implied.