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, ¹  and in the presence of all the people I will be honored.’” ²  So Aaron kept silent.

Leviticus 10:2

10:2 So fire went out from the presence of the Lord ³  and consumed them so that they died before the Lord.

Leviticus 12:1

Purification of a Woman after Childbirth

12:1 The Lord spoke to Moses:

Leviticus 12:1

Purification of a Woman after Childbirth

12:1 The Lord spoke to Moses:

Psalms 119:120

119:120 My body ⁴  trembles ⁵  because I fear you; ⁶ 

I am afraid of your judgments.

Proverbs 11:31

11:31 If the righteous are recompensed on earth, ⁷ 

how much more ⁸  the wicked sinner! ⁹ 

Ezekiel 9:6

9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

Ezekiel 9:1

The Execution of Idolaters

9:1 Then he shouted in my ears, “Approach, ¹⁰  you who are to visit destruction on the city, each with his destructive weapon in his hand!”

Colossians 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

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. ¹² 

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹³  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 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁴  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

[10:3]  ¹ 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]  ² 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.

[10:2]  ³ tn See the note on 9:24a.

[119:120]  ⁴ tn Heb “my flesh.”

[119:120]  ⁵ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

[119:120]  ⁶ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

[11:31]  ⁷ tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.

[11:31]  ⁸ tn This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

[11:31]  ⁹ tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

[9:1]  ¹⁰ tc Heb “they approached.” Reading the imperative assumes the same consonantal text but different vowels.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

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

[12:1]  ¹³ tn Grk “having such a great cloud of witnesses surrounding us.”

[4:1]  ¹⁴ tn Grk “let us fear.”