2 Tawarikh 29:34

29:34 But there were not enough priests to skin all the animals, ¹  so their brothers, the Levites, helped them until the work was finished and the priests could consecrate themselves. (The Levites had been more conscientious about consecrating themselves than the priests.) ² 

2 Tawarikh 30:24

30:24 King Hezekiah of Judah supplied 1,000 bulls and 7,000 sheep ³  for the assembly, while the officials supplied them ⁴  with 1,000 bulls and 10,000 sheep. Many priests consecrated themselves.

Mazmur 132:9

132:9 May your priests be clothed with integrity! ⁵ 

May your loyal followers shout for joy!

Mazmur 132:16

132:16 I will protect her priests, ⁶ 

and her godly people will shout exuberantly. ⁷ 

Matius 19:30

19:30 But many who are first will be last, and the last first.

Lukas 2:34

2:34 Then ⁸  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁹  This child ¹⁰  is destined to be the cause of the falling and rising ¹¹  of many in Israel and to be a sign that will be rejected. ¹² 

Yohanes 12:42

12:42 Nevertheless, even among the rulers ¹³  many believed in him, but because of the Pharisees ¹⁴  they would not confess Jesus to be the Christ, ¹⁵  so that they would not be put out of ¹⁶  the synagogue. ¹⁷ 

[29:34]  ¹ tn Heb “the burnt sacrifices.”

[29:34]  ² tn Heb “for the Levites were more pure of heart to consecrate themselves than the priests.”

[30:24]  ³ tn The Hebrew term צֹאן (ts’on, translated “sheep” twice in this verse) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.

[30:24]  ⁴ tn Heb “the assembly.” The pronoun “them” has been used in the translation for stylistic reasons, to avoid redundancy.

[132:9]  ⁵ tn Or “righteousness.”

[132:16]  ⁶ tn Heb “and her priests I will clothe [with] deliverance.”

[132:16]  ⁷ tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.

[2:34]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁹ tn Grk “behold.”

[2:34]  ¹⁰ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ¹¹ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ¹² tn Grk “and for a sign of contradiction.”

[12:42]  ¹³ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ¹⁴ sn See the note on Pharisees in 1:24.

[12:42]  ¹⁵ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ¹⁶ tn Or “be expelled from.”

[12:42]  ¹⁷ sn Compare John 9:22. See the note on synagogue in 6:59.