Discovery BoxHebrews 10:28
Context10:28 Someone who rejected the law of Moses was put to death 1 without mercy on the testimony of two or three witnesses. 2
Exodus 32:27-28
Context32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten 3 his sword on his side, and go back and forth 4 from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” 5
32:28 The Levites did what Moses ordered, 6 and that day about three thousand men of the people died. 7
Leviticus 10:1-2
Context10:1 Then 8 Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 9 before the Lord, which he had not commanded them to do. 10:2 So fire went out from the presence of the Lord 10 and consumed them so that they died before the Lord.
Leviticus 24:14-16
Context24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. 11 24:15 Moreover, 12 you are to tell the Israelites, ‘If any man curses his God 13 he will bear responsibility for his sin, 24:16 and one who misuses 14 the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.
Numbers 11:33
Context11:33 But while the meat was still between their teeth, before they chewed it, 15 the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.
Numbers 14:28-37
Context14:28 Say to them, ‘As I live, 16 says 17 the Lord, I will surely do to you just what you have spoken in my hearing. 18 14:29 Your dead bodies 19 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 20 I swore 21 to settle 22 you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun. 14:31 But I will bring in your little ones, whom you said would become victims of war, 23 and they will enjoy 24 the land that you have despised. 14:32 But as for you, your dead bodies will fall in this wilderness, 14:33 and your children will wander 25 in the wilderness forty years and suffer for your unfaithfulness, 26 until your dead bodies lie finished 27 in the wilderness. 14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for 28 your iniquities, forty years, and you will know what it means to thwart me. 29 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!”’”
14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing 30 an evil report about the land, 14:37 those men who produced the evil report about the land, died by the plague before the Lord.
Numbers 15:30-36
Context15:30 “‘But the person 31 who acts defiantly, 32 whether native-born or a resident foreigner, insults 33 the Lord. 34 That person 35 must be cut off 36 from among his people. 15:31 Because he has despised 37 the word of the Lord and has broken 38 his commandment, that person 39 must be completely cut off. 40 His iniquity will be on him.’” 41
15:32 When the Israelites were 42 in the wilderness they found a man gathering wood on the Sabbath day. 43 15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community. 15:34 They put him in custody, because there was no clear instruction about what should be done to him. 15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone 44 him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, 45 just as the Lord commanded Moses.
Numbers 16:31-35
Context16:31 When he had finished 46 speaking 47 all these words, the ground that was under them split open, 16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. 16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 16:34 All the Israelites 48 who were around them fled at their cry, 49 for they said, “What if 50 the earth swallows us too?” 16:35 Then a fire 51 went out from the Lord and devoured the 250 men who offered incense.
Numbers 16:49
Context16:49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah.
Numbers 20:11-12
Context20:11 Then Moses raised his hand, and struck the rock twice with his staff. And water came out abundantly. So the community drank, and their beasts drank too.
20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 52 to show me as holy 53 before 54 the Israelites, therefore you will not bring this community into the land I have given them.” 55
Numbers 21:6
Context21:6 So the Lord sent poisonous 56 snakes 57 among the people, and they bit the people; many people of Israel died.
Numbers 25:9
Context25:9 Those that died in the plague were 24,000.
Deuteronomy 4:3-4
Context4:3 You have witnessed what the Lord did at Baal Peor, 58 how he 59 eradicated from your midst everyone who followed Baal Peor. 60 4:4 But you who remained faithful to the Lord your God are still alive to this very day, every one of you.
Deuteronomy 17:2
Context17:2 Suppose a man or woman is discovered among you – in one of your villages 61 that the Lord your God is giving you – who sins before the Lord your God 62 and breaks his covenant
Deuteronomy 17:5
Context17:5 you must bring to your city gates 63 that man or woman who has done this wicked thing – that very man or woman – and you must stone that person to death. 64
Deuteronomy 17:12
Context17:12 The person who pays no attention 65 to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.
Deuteronomy 27:26
Context27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’
Deuteronomy 27:1
Context27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments 66 I am giving 67 you today.
Colossians 1:5-12
Context1:5 Your faith and love have arisen 68 from the hope laid up 69 for you in heaven, which you have heard about in the message of truth, the gospel 70 1:6 that has come to you. Just as in the entire world this gospel 71 is bearing fruit and growing, so it has also been bearing fruit and growing 72 among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel 73 from Epaphras, our dear fellow slave 74 – a 75 faithful minister of Christ on our 76 behalf – 1:8 who also told us of your love in the Spirit.
1:9 For this reason we also, from the day we heard about you, 77 have not ceased praying for you and asking God 78 to fill 79 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 80 worthily of the Lord and please him in all respects 81 – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of 82 all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share 83 in the saints’ 84 inheritance in the light.
Jude 1:5
Context1:5 Now I desire to remind you (even though you have been fully informed of these facts 85 once for all 86 ) that Jesus, 87 having saved the 88 people out of the land of Egypt, later 89 destroyed those who did not believe.
[10:28] 2 sn An allusion to Deut 17:6.
[32:27] 4 tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.
[32:27] 5 tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.
[32:28] 6 tn Heb “did according to the word of Moses.”
[10:1] 8 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the
[10:1] 9 tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[10:2] 10 tn See the note on 9:24a.
[24:14] 11 tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.
[24:15] 13 sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].
[24:16] 14 sn See the note on v. 11 above.
[11:33] 15 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.
[14:28] 16 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
[14:28] 17 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
[14:28] 18 tn Heb “in my ears.”
[14:29] 19 tn Or “your corpses” (also in vv. 32, 33).
[14:30] 20 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
[14:30] 21 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
[14:30] 22 tn Heb “to cause you to dwell; to cause you to settle.”
[14:33] 25 tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.
[14:33] 26 tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.
[14:33] 27 tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.
[14:34] 28 tn Heb “you shall bear.”
[14:34] 29 tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.
[14:36] 30 tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.
[15:30] 32 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the
[15:30] 33 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 34 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 36 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
[15:31] 37 tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
[15:31] 38 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 40 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
[15:31] 41 sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.
[15:32] 42 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
[15:32] 43 sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.
[15:35] 44 tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.
[15:36] 45 tn Heb “stoned him with stones, and he died.”
[16:31] 46 tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”
[16:31] 47 tn The infinitive construct with the preposition lamed (ל) functions here as the direct object of the preceding infinitive. It tells what he finished.
[16:34] 48 tn Heb “all Israel.”
[16:35] 51 tn For a discussion of the fire of the
[20:12] 52 tn Or “to sanctify me.”
[20:12] 53 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.
[20:12] 54 tn Heb “in the eyes of.”
[20:12] 55 tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.
[21:6] 57 tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.
[4:3] 58 tc The LXX and Syriac read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in Deut 3:29.
[4:3] 59 tn Heb “the
[4:3] 60 tn Or “
[17:2] 62 tn Heb “does the evil in the eyes of the
[17:5] 64 tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”
[17:12] 65 tn Heb “who acts presumptuously not to listen” (cf. NASB).
[27:1] 66 tn Heb “the whole commandment.” See note at 5:31.
[27:1] 67 tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).
[1:5] 68 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] 69 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
[1:5] 70 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] 71 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] 72 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.
[1:7] 73 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 74 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 75 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 76 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
[1:9] 77 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 78 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 79 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 80 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 81 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:11] 82 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[1:12] 83 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
[1:12] 84 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
[1:5] 85 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] 86 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] 87 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 Or1739mg), 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 424c 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.
