Leviticus 17:8-9

17:8 “You are to say to them: ‘Any man ¹  from the house of Israel or ²  from the foreigners who reside ³  in their ⁴  midst, who offers ⁵  a burnt offering or a sacrifice 17:9 but does not bring it to the entrance of the Meeting Tent to offer it ⁶  to the Lord – that person will be cut off from his people. ⁷ 

Deuteronomy 12:5-7

12:5 But you must seek only the place he ⁸  chooses from all your tribes to establish his name as his place of residence, ⁹  and you must go there. 12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ¹⁰  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks. 12:7 Both you and your families ¹¹  must feast there before the Lord your God and rejoice in all the output of your labor with which he ¹²  has blessed you.

Deuteronomy 13:12-14

Punishment of Community Idolatry

13:12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that 13:13 some evil people ¹³  have departed from among you to entice the inhabitants of their cities, ¹⁴  saying, “Let’s go and serve other gods” (whom you have not known before). ¹⁵  13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, ¹⁶ 

John 20:1

The Resurrection

20:1 Now very early on the first day of the week, ¹⁷  while it was still dark, Mary Magdalene ¹⁸  came to the tomb and saw that the stone had been moved away from the entrance. ¹⁹ 

John 20:12

20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet.

[17:8]  ¹ tn Heb “Man, man.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:8]  ² tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[17:8]  ³ tn Heb “from the sojourner who sojourns.”

[17:8]  ⁴ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:8]  ⁵ tn Heb “causes to go up.”

[17:9]  ⁶ tn Heb “to make it,” meaning “to make the sacrifice.”

[17:9]  ⁷ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[12:5]  ⁸ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[12:5]  ⁹ tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.

[12:6]  ¹⁰ tn Heb “heave offerings of your hand.”

[12:7]  ¹¹ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ¹² tn Heb “the Lord your God.” See note on “he” in 12:5.

[13:13]  ¹³ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ¹⁴ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ¹⁵ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[13:14]  ¹⁶ tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

[20:1]  ¹⁷ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ¹⁸ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ¹⁹ tn Grk “from the tomb.”