Numbers 14:23-24

14:23 they will by no means ¹  see the land that I swore to their fathers, nor will any of them who despised me see it. 14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants ²  will possess it.

Numbers 14:28-30

14:28 Say to them, ‘As I live, ³  says ⁴  the Lord, I will surely do to you just what you have spoken in my hearing. ⁵  14:29 Your dead bodies ⁶  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 14:30 You will by no means enter into the land where ⁷  I swore ⁸  to settle ⁹  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

Numbers 14:35

14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”

Numbers 14:38

14:38 But Joshua son of Nun and Caleb son of Jephunneh, who were among ¹⁰  the men who went to investigate the land, lived.

Exodus 12:37

12:37 The Israelites journeyed ¹¹  from Rameses ¹²  to Sukkoth. There were about 600,000 men ¹³  on foot, plus their dependants. ¹⁴ 

Deuteronomy 2:14-15

2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them. 2:15 Indeed, it was the very hand of the Lord that eliminated them from within ¹⁵  the camp until they were all gone.

Deuteronomy 32:49-50

32:49 “Go up to this Abarim ¹⁶  hill country, to Mount Nebo (which is in the land of Moab opposite Jericho ¹⁷ ) and look at the land of Canaan that I am giving to the Israelites as a possession. 32:50 You will die ¹⁸  on the mountain that you ascend and join your deceased ancestors, ¹⁹  just as Aaron your brother died on Mount Hor ²⁰  and joined his deceased ancestors,

Psalms 90:3-7

90:3 You make mankind return ²¹  to the dust, ²² 

and say, “Return, O people!”

90:4 Yes, ²³  in your eyes a thousand years

are like yesterday that quickly passes,

or like one of the divisions of the nighttime. ²⁴ 

90:5 You bring their lives to an end and they “fall asleep.” ²⁵ 

In the morning they are like the grass that sprouts up;

90:6 in the morning it glistens ²⁶  and sprouts up;

at evening time it withers ²⁷  and dries up.

90:7 Yes, ²⁸  we are consumed by your anger;

we are terrified by your wrath.

Romans 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ²⁹  God’s kindness toward you, provided you continue in his kindness; ³⁰  otherwise you also will be cut off.

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Colossians 1:5-6

1:5 Your faith and love have arisen ³¹  from the hope laid up ³²  for you in heaven, which you have heard about in the message of truth, the gospel ³³  1:6 that has come to you. Just as in the entire world this gospel ³⁴  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁵  among you from the first day you heard it and understood the grace of God in truth.

Hebrews 3:17-18

3:17 And against whom was God ³⁶  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ³⁷  3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ³⁸  once for all ³⁹ ) that Jesus, ⁴⁰  having saved the ⁴¹  people out of the land of Egypt, later ⁴²  destroyed those who did not believe.

[14:23]  ¹ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[14:24]  ² tn Heb “seed.”

[14:28]  ³ sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

[14:28]  ⁴ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

[14:28]  ⁵ tn Heb “in my ears.”

[14:29]  ⁶ tn Or “your corpses” (also in vv. 32, 33).

[14:30]  ⁷ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ⁸ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ⁹ tn Heb “to cause you to dwell; to cause you to settle.”

[14:38]  ¹⁰ tn The Hebrew text uses the preposition “from,” “some of” – “from those men.” The relative pronoun is added to make a smoother reading.

[12:37]  ¹¹ tn Heb “and the sons of Israel journeyed.”

[12:37]  ¹² sn The wilderness itinerary begins here. W. C. Kaiser records the identification of these two places as follows: The name Rameses probably refers to Qantir rather than Tanis, which is more remote, because Qantir was by the water; Sukkoth is identified as Tell el Maskhuta in the Wadi Tumilat near modern Ismailia – or the region around the city (“Exodus,” EBC 2:379). Of the extensive bibliography, see G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46-81; and J. T. Walsh, “From Egypt to Moab. A Source Critical Analysis of the Wilderness Itinerary,” CBQ 39 (1977): 20-33.

[12:37]  ¹³ tn The word for “men” (הַגְּבָרִים, haggÿvarim) stresses their hardiness and capability – strong men, potential soldiers – in contrast with the word that follows and designates noncombatants.

[12:37]  ¹⁴ tn For more on this word see 10:10 and 24.

[2:15]  ¹⁵ tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”

[32:49]  ¹⁶ sn Abarim. This refers to the high plateau region of the Transjordan, the highest elevation of which is Mount Pisgah (or Nebo; cf. Deut 34:1). See also the note on the name “Pisgah” in Deut 3:17.

[32:49]  ¹⁷ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[32:50]  ¹⁸ tn In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c.

[32:50]  ¹⁹ tn Heb “be gathered to your people.” The same phrase occurs again later in this verse.

[32:50]  ²⁰ sn Mount Hor. See note on the name “Moserah” in Deut 10:6.

[90:3]  ²¹ tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.

[90:3]  ²² tn The Hebrew term דַּכָּא (daka’) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.

[90:4]  ²³ tn Or “for.”

[90:4]  ²⁴ sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”

[90:5]  ²⁵ tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).

[90:6]  ²⁶ tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.

[90:6]  ²⁷ tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final lamed [ל] as dittographic). See Ps 37:2.

[90:7]  ²⁸ tn Or “for.”

[11:22]  ²⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ³⁰ tn Grk “if you continue in (the) kindness.”

[1:5]  ³¹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³² tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³³ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ³⁴ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³⁵ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[3:17]  ³⁶ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ³⁷ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[1:5]  ³⁸ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ³⁹ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ⁴⁰ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ⁴¹ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁴² tn Grk “the second time.”