Keluaran 33:14-15

33:14 And the Lord ¹  said, “My presence ²  will go with you, ³  and I will give you rest.” ⁴ 

33:15 And Moses ⁵  said to him, “If your presence does not go ⁶  with us, ⁷  do not take us up from here. ⁸ 

Keluaran 40:35-38

40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle. 40:36 But when the cloud was lifted up ⁹  from the tabernacle, the Israelites would set out ¹⁰  on all their journeys; 40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. ¹¹  40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ¹²  on it at night, in plain view ¹³  of all the house of Israel, throughout all their journeys.

Imamat 26:23-24

26:23 “‘If in spite of these things ¹⁴  you do not allow yourselves to be disciplined and you walk in hostility against me, ¹⁵  26:24 I myself will also walk in hostility against you and strike you ¹⁶  seven times on account of your sins.

Imamat 26:27-28

26:27 “‘If in spite of this ¹⁷  you do not obey me but walk in hostility against me, ¹⁸  26:28 I will walk in hostile rage against you ¹⁹  and I myself will also discipline you seven times on account of your sins.

Bilangan 10:33-36

10:33 So they traveled from the mountain of the Lord three days’ journey; ²⁰  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them. 10:34 ²¹  And the cloud of the Lord was over them by day, when they traveled ²²  from the camp. 10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!” 10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” ²³ 

Ulangan 23:14

23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat ²⁴  your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent ²⁵  among you and turn away from you.

Ulangan 23:2

23:2 A person of illegitimate birth ²⁶  may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. ²⁷ 

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²⁸  whether principalities or powers – all things were created through him and for him.

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ²⁹  write the following: ³⁰ 

“This is the solemn pronouncement of ³¹  the one who has a firm grasp on ³²  the seven stars in his right hand ³³  – the one who walks among the seven golden ³⁴  lampstands:

[33:14]  ¹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ² sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

[33:14]  ³ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ⁴ sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

[33:15]  ⁵ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ⁶ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ⁷ tn “with us” has been supplied.

[33:15]  ⁸ tn Heb “from this.”

[40:36]  ⁹ tn The construction uses the Niphal infinitive construct to form the temporal clause.

[40:36]  ¹⁰ tn The imperfect tense in this context describes a customary action.

[40:37]  ¹¹ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”

[40:38]  ¹² tn Here is another imperfect tense of the customary nuance.

[40:38]  ¹³ tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”

[26:23]  ¹⁴ tn Heb “And if in these.”

[26:23]  ¹⁵ tn Heb “with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in vv. 24 and 27.

[26:24]  ¹⁶ tn Heb “and I myself will also strike you.”

[26:27]  ¹⁷ tn Heb “And if in this.”

[26:27]  ¹⁸ tn Heb “with me.”

[26:28]  ¹⁹ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[10:33]  ²⁰ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[10:34]  ²¹ tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.

[10:34]  ²² tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

[10:36]  ²³ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

[23:14]  ²⁴ tn Heb “give [over] your enemies.”

[23:14]  ²⁵ tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.

[23:2]  ²⁶ tn Or “a person born of an illegitimate marriage.”

[23:2]  ²⁷ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[1:16]  ²⁸ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[2:1]  ²⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ³⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ³¹ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ³² tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ³³ sn On seven stars in his right hand see 1:16.

[2:1]  ³⁴ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.