Leviticus 21:7

21:7 They must not take a wife defiled by prostitution, ¹  nor are they to take a wife divorced from her husband, ²  for the priest ³  is holy to his God. ⁴ 

Numbers 16:5

16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person ⁵  to approach him; the person he has chosen he will cause to approach him.

Numbers 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ⁶  of the community, chosen from the assembly, ⁷  famous men. ⁸ 

Numbers 23:6

23:6 So he returned to him, and he was still ⁹  standing by his burnt offering, he and all the princes of Moab.

Ezra 8:28

8:28 Then I said to them, “You are holy to the Lord, just as these vessels are holy. The silver and the gold are a voluntary offering to the Lord, the God of your fathers.

Psalms 16:10

16:10 You will not abandon me ¹⁰  to Sheol; ¹¹ 

you will not allow your faithful follower ¹²  to see ¹³  the Pit. ¹⁴ 

Psalms 106:16

106:16 In the camp they resented ¹⁵  Moses,

and Aaron, the Lord’s holy priest. ¹⁶ 

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.

Revelation 3:7

To the Church in Philadelphia

3:7 “To ¹⁷  the angel of the church in Philadelphia write the following: ¹⁸ 

“This is the solemn pronouncement of ¹⁹  the Holy One, the True One, who holds the key of David, who opens doors ²⁰  no one can shut, and shuts doors ²¹  no one can open:

[21:7]  ¹ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ² sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ³ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ⁴ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[16:5]  ⁵ tn Heb “him.”

[16:2]  ⁶ tn Heb “princes” (so KJV, ASV).

[16:2]  ⁷ tn These men must have been counselors or judges of some kind.

[16:2]  ⁸ tn Heb “men of name,” or “men of renown.”

[23:6]  ⁹ tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.

[16:10]  ¹⁰ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ¹¹ sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

[16:10]  ¹² tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

[16:10]  ¹³ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

[16:10]  ¹⁴ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

[106:16]  ¹⁵ tn Or “envied.”

[106:16]  ¹⁶ tn Heb “the holy one of the Lord.”

[3:7]  ¹⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ¹⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ¹⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ²⁰ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ²¹ tn See the note on the word “door” earlier in this verse.