John 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ¹ 

Leviticus 26:23-24

26:23 “‘If in spite of these things ²  you do not allow yourselves to be disciplined and you walk in hostility against me, ³  26:24 I myself will also walk in hostility against you and strike you ⁴  seven times on account of your sins.

Leviticus 26:27

26:27 “‘If in spite of this ⁵  you do not obey me but walk in hostility against me, ⁶ 

Leviticus 26:2

26:2 You must keep my Sabbaths and reverence ⁷  my sanctuary. I am the Lord.

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ⁸  from the Meeting Tent: ⁹ 

Matthew 12:45

12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so ¹⁰  the last state of that person is worse than the first. It will be that way for this evil generation as well!”

Revelation 2:21-23

2:21 I ¹¹  have given her time to repent, but ¹²  she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, ¹³  and those who commit adultery with her into terrible suffering, ¹⁴  unless they repent of her deeds. 2:23 Furthermore, I will strike her followers ¹⁵  with a deadly disease, ¹⁶  and then all the churches will know that I am the one who searches minds and hearts. I will repay ¹⁷  each one of you ¹⁸  what your deeds deserve. ¹⁹ 

[5:5]  ¹ tn Grk “who had had thirty-eight years in his disability.”

[26:23]  ² tn Heb “And if in these.”

[26:23]  ³ tn Heb “with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in vv. 24 and 27.

[26:24]  ⁴ tn Heb “and I myself will also strike you.”

[26:27]  ⁵ tn Heb “And if in this.”

[26:27]  ⁶ tn Heb “with me.”

[26:2]  ⁷ tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”

[1:1]  ⁸ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ⁹ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[12:45]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[2:21]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ¹² tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[2:22]  ¹³ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ¹⁴ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:23]  ¹⁵ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ¹⁶ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ¹⁷ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ¹⁸ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ¹⁹ tn Grk “each one of you according to your works.”