Leviticus 19:30

Purity, Honor, Respect, and Honesty

19:30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord.

Leviticus 21:23

21:23 but he must not go into the veil-canopy ¹  or step forward to the altar because he has a physical flaw. Thus ²  he must not profane my holy places, for I am the Lord who sanctifies them.’”

Numbers 5:3

5:3 You must expel both men and women; you must put them outside the camp, so that ³  they will not defile their camps, among which I live.”

Numbers 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ⁴  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Numbers 19:20

19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.

Ezekiel 5:11

5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare ⁵  you.

Ezekiel 23:38

23:38 Moreover, they have done this to me: In the very same day ⁶  they desecrated my sanctuary and profaned my Sabbaths.

Ezekiel 44:5-7

44:5 The Lord said to me: “Son of man, pay attention, ⁷  watch closely and listen carefully to ⁸  everything I tell you concerning all the statutes of the Lord’s house and all its laws. Pay attention to the entrances ⁹  to the temple with all the exits of the sanctuary. 44:6 Say to the rebellious, ¹⁰  to the house of Israel, ‘This is what the sovereign Lord says: Enough of all your abominable practices, O house of Israel! 44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ¹¹  it – even my house – when you offer my food, the fat and the blood. You ¹²  have broken my covenant by all your abominable practices.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ¹³ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ¹⁴  of abominations will come ¹⁵  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 9:1

Daniel Prays for His People

9:1 In the first year of Darius ¹⁶  son of Ahasuerus, ¹⁷  who was of Median descent and who had been ¹⁸  appointed king over the Babylonian ¹⁹  empire –

Colossians 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

[21:23]  ¹ sn See the note on Lev 16:2 for the rendering “veil-canopy.”

[21:23]  ² tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[5:3]  ³ tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.

[19:13]  ⁴ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[5:11]  ⁵ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[23:38]  ⁶ tn Heb “in that day.”

[44:5]  ⁷ tn Heb “set your heart” (so also in the latter part of the verse).

[44:5]  ⁸ tn Heb “Set your mind, look with your eyes, and with your ears hear.”

[44:5]  ⁹ tc The Syriac, Vulgate, and Targum read the plural. See D. I. Block, Ezekiel (NICOT), 2:618.

[44:6]  ¹⁰ tc The LXX reads “house of rebellion.”

[44:7]  ¹¹ tn Heb “to desecrate.”

[44:7]  ¹² tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[9:27]  ¹³ tn Heb “one seven” (also later in this line).

[9:27]  ¹⁴ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ¹⁵ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[9:1]  ¹⁶ sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.

[9:1]  ¹⁷ tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

[9:1]  ¹⁸ tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

[9:1]  ¹⁹ tn Heb “was made king over the kingdom of the Chaldeans.”