1 Samuel 5:8-12

5:8 So they assembled ¹  all the leaders of the Philistines and asked, “What should we do with the ark of the God of Israel?” They replied, “The ark of the God of Israel should be moved to Gath.” So they moved the ark of the God of Israel.

5:9 But after it had been moved the Lord attacked ²  that city as well, causing a great deal of panic. He struck all the people of that city ³  with sores. ⁴  5:10 So they sent the ark of God to Ekron.

But when the ark of God arrived at Ekron, the residents of Ekron cried out saying, “They have brought the ark of the God of Israel here ⁵  to kill our ⁶  people!” 5:11 So they assembled ⁷  all the leaders of the Philistines and said, “Get the ark of the God of Israel out of here! Let it go back to its own place so that it won’t kill us ⁸  and our ⁹  people!” The terror ¹⁰  of death was throughout the entire city; God was attacking them very severely there. ¹¹  5:12 The people ¹²  who did not die were struck with sores; the city’s cry for help went all the way up to heaven.

Numbers 17:12-13

17:12 The Israelites said to Moses, “We are bound to die! ¹³  We perish, we all perish! 17:13 (17:28) ¹⁴  Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” ¹⁵ 

Numbers 17:2

17:2 “Speak to the Israelites, and receive from them a staff from each tribe, ¹⁶  one from every tribal leader, ¹⁷  twelve staffs; you must write each man’s name on his staff.

Numbers 6:7

6:7 He must not defile himself even ¹⁸  for his father or his mother or his brother or his sister if they die, ¹⁹  because the separation ²⁰  for ²¹  his God is on his head.

Numbers 6:9

Contingencies for Defilement

6:9 “‘If anyone dies very suddenly ²²  beside him and he defiles ²³  his consecrated head, ²⁴  then he must shave his head on the day of his purification – on the seventh day he must shave it.

Numbers 6:1

The Nazirite Vow

6:1 ²⁵ Then the Lord spoke to Moses:

Numbers 13:11-13

13:11 from the tribe ²⁶  of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi; 13:12 from the tribe of Dan, Ammiel son of Gemalli; 13:13 from the tribe of Asher, Sethur son of Michael;

Psalms 76:7

76:7 You are awesome! Yes, you!

Who can withstand your intense anger? ²⁷ 

Malachi 3:2

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ²⁸  like a launderer’s soap.

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²⁹  for I am a sinful man!” ³⁰ 

Luke 8:37

8:37 Then ³¹  all the people of the Gerasenes ³²  and the surrounding region ³³  asked Jesus ³⁴  to leave them alone, ³⁵  for they were seized with great fear. ³⁶  So ³⁷  he got into the boat and left. ³⁸ 

[5:8]  ¹ tn Heb “and they sent and gathered.”

[5:9]  ² tn Heb “the hand of the Lord was against the city.”

[5:9]  ³ tn Heb “and he struck the men of the city from small and to great.”

[5:9]  ⁴ tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”

[5:10]  ⁵ tn Heb “to me.”

[5:10]  ⁶ tn Heb “my.”

[5:11]  ⁷ tn Heb “and they sent and gathered.”

[5:11]  ⁸ tn Heb “me.”

[5:11]  ⁹ tn Heb “my.”

[5:11]  ¹⁰ tn Or “panic.”

[5:11]  ¹¹ tn Heb “the hand of God was very heavy there.”

[5:12]  ¹² tn Heb “men.”

[17:12]  ¹³ tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).

[17:13]  ¹⁴ sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.

[17:13]  ¹⁵ tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).

[17:2]  ¹⁶ tn Heb “receive from them a rod, a rod from the house of a father.”

[17:2]  ¹⁷ tn Heb “from every leader of them according to their fathers’ house.”

[6:7]  ¹⁸ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

[6:7]  ¹⁹ tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.

[6:7]  ²⁰ tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.

[6:7]  ²¹ tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.

[6:9]  ²² tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.

[6:9]  ²³ tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.

[6:9]  ²⁴ sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.

[6:1]  ²⁵ sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.

[13:11]  ²⁶ tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.

[76:7]  ²⁷ tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).

[3:2]  ²⁸ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[5:8]  ²⁹ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ³⁰ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[8:37]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ³² tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ³³ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ³⁵ tn Or “to depart from them.”

[8:37]  ³⁶ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ³⁸ tn Grk “returned,” but the effect is that he departed from the Gerasene region.