Acts 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ²  the land?

Exodus 16:8

16:8 Moses said, “You will know this ³  when the Lord gives you ⁴  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ⁵  Your murmurings are not against us, ⁶  but against the Lord.”

Numbers 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ⁷ 

Numbers 16:1

The Rebellion of Korah

16:1 ⁸ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ⁹  took men ¹⁰ 

Numbers 8:7

8:7 And do this ¹¹  to them to purify them: Sprinkle water of purification ¹²  on them; then have them shave ¹³  all their body ¹⁴  and wash ¹⁵  their clothes, and so purify themselves. ¹⁶ 

Numbers 8:2

8:2 “Speak to Aaron and tell him, ‘When you set up ¹⁷  the lamps, the seven lamps are to give light ¹⁸  in front of the lampstand.’”

Numbers 5:25-27

5:25 The priest will take the grain offering of suspicion from the woman’s hand, wave the grain offering before the Lord, and bring it to the altar. 5:26 Then the priest will take a handful of the grain offering as its memorial portion, burn it on the altar, and afterward make the woman drink the water. 5:27 When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness – her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people.

Psalms 139:4

139:4 Certainly ¹⁹  my tongue does not frame a word

without you, O Lord, being thoroughly aware of it. ²⁰ 

Luke 10:16

10:16 “The one who listens ²¹  to you listens to me, ²²  and the one who rejects you rejects me, and the one who rejects me rejects ²³  the one who sent me.” ²⁴ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ²⁵  the Lord appointed seventy-two ²⁶  others and sent them on ahead of him two by two into every town ²⁷  and place where he himself was about to go.

Luke 4:8

4:8 Jesus ²⁸  answered him, ²⁹  “It is written, ‘You are to worship ³⁰  the Lord ³¹  your God and serve only him.’” ³² 

[5:3]  ¹ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ² tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[16:8]  ³ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ⁴ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ⁵ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ⁶ tn The word order is “not against us [are] your murmurings.”

[16:11]  ⁷ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[16:1]  ⁸ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ⁹ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ¹⁰ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[8:7]  ¹¹ tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

[8:7]  ¹² tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

[8:7]  ¹³ tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

[8:7]  ¹⁴ tn Heb “flesh.”

[8:7]  ¹⁵ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

[8:7]  ¹⁶ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

[8:2]  ¹⁷ tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2]  ¹⁸ tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[139:4]  ¹⁹ tn Or “for.”

[139:4]  ²⁰ tn Heb “look, O Lord, you know all of it.”

[10:16]  ²¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ²² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁴ sn The one who sent me refers to God.

[10:1]  ²⁵ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ²⁶ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ²⁷ tn Or “city.”

[4:8]  ²⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ²⁹ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ³⁰ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ³¹ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ³² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.