Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ¹ 

Keluaran 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ²  when he goes into the holy place, for a memorial before the Lord continually.

Zakharia 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ³  standing before the angel of the Lord, with Satan ⁴  standing at his right hand to accuse him.

Roma 8:33

8:33 Who will bring any charge against God’s elect? ⁵  It is God who justifies.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁶ 

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁷  in Galilee. ⁸  Jesus’ mother ⁹  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ¹⁰ 

Wahyu 8:3

8:3 Another ¹¹  angel holding ¹²  a golden censer ¹³  came and was stationed ¹⁴  at the altar. A ¹⁵  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

[28:12]  ¹ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[28:29]  ² sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[3:1]  ³ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ⁴ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[8:33]  ⁵ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:1]  ⁶ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[2:1]  ⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁸ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁹ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ¹⁰ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[8:3]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹² tn Grk “having.”

[8:3]  ¹³ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹⁴ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.