Discovery BoxNumbers 12:3
Context12:3 (Now the man Moses was very humble, 1 more so than any man on the face of the earth.)
Numbers 16:15
Context16:15 Moses was very angry, and he said to the Lord, “Have no respect 2 for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”
Numbers 20:10-12
Context20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, 3 must we bring 4 water out of this rock for you?” 20:11 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 5 to show me as holy 6 before 7 the Israelites, therefore you will not bring this community into the land I have given them.” 8
Psalms 106:32-33
Context106:32 They made him angry by the waters of Meribah,
and Moses suffered 9 because of them,
106:33 for they aroused 10 his temper, 11
and he spoke rashly. 12
Proverbs 14:17
Context14:17 A person who has a quick temper 13 does foolish things,
and a person with crafty schemes 14 is hated. 15
Matthew 5:22
Context5:22 But I say to you that anyone who is angry with a brother 16 will be subjected to judgment. And whoever insults 17 a brother will be brought before 18 the council, 19 and whoever says ‘Fool’ 20 will be sent 21 to fiery hell. 22
Mark 3:5
Context3:5 After looking around 23 at them in anger, grieved by the hardness of their hearts, 24 he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 25
James 1:19
Context1:19 Understand this, my dear brothers and sisters! 26 Let every person be quick to listen, slow to speak, slow to anger.
[12:3] 1 tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.
[16:15] 2 tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.
[20:10] 3 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
[20:10] 4 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”
[20:12] 5 tn Or “to sanctify me.”
[20:12] 6 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] 7 tn Heb “in the eyes of.”
[20:12] 8 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.
[106:32] 9 tn Heb “there was harm to Moses.”
[106:33] 10 tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.
[106:33] 11 tn Heb “his spirit.”
[106:33] 12 tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.
[14:17] 13 sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
[14:17] 14 tn Heb “a man of devices.”
[14:17] 15 tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.
[5:22] 16 tc The majority of
[5:22] 17 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 18 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 19 tn Grk “the Sanhedrin.”
[5:22] 20 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 21 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 22 tn Grk “the Gehenna of fire.”
[3:5] 23 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
[3:5] 24 tn This term is a collective singular in the Greek text.
[3:5] 25 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[1:19] 26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
