Numbers 27:14

27:14 For ¹  in the wilderness of Zin when the community rebelled against me, you ²  rebelled against my command ³  to show me as holy ⁴  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

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, ⁵  and in the presence of all the people I will be honored.’” ⁶  So Aaron kept silent.

Deuteronomy 1:37

1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there.

Deuteronomy 32:51

32:51 for both of you ⁷  rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect ⁸  among the Israelites.

Isaiah 8:13

8:13 You must recognize the authority of the Lord who commands armies. ⁹ 

He is the one you must respect;

he is the one you must fear. ¹⁰ 

Ezekiel 20:41

20:41 When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations.

Ezekiel 36:23

36:23 I will magnify ¹¹  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Ezekiel 38:10

38:10 “‘This is what the sovereign Lord says: On that day thoughts will come into your mind, ¹²  and you will devise an evil plan.

Ezekiel 38:1

A Prophecy Against Gog

38:1 The word of the Lord came to me:

Ezekiel 3:15

3:15 I came to the exiles at Tel Abib, ¹³  who lived by the Kebar River. ¹⁴  I sat dumbfounded among them there, where they were living, for seven days. ¹⁵ 

[27:14]  ¹ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ² tn The verb is the second masculine plural form.

[27:14]  ³ tn Heb “mouth.”

[27:14]  ⁴ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[10:3]  ⁵ 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]  ⁶ 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.

[32:51]  ⁷ tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).

[32:51]  ⁸ tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”

[8:13]  ⁹ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

[8:13]  ¹⁰ tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

[36:23]  ¹¹ tn Or “sanctify,” Heb “make holy.”

[38:10]  ¹² tn Heb “words will go up upon your heart.”

[3:15]  ¹³ sn The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.

[3:15]  ¹⁴ tn Or “canal.”

[3:15]  ¹⁵ sn A similar response to a divine encounter is found in Acts 9:8-9.