Numbers 14:24

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 ¹  will possess it.

Numbers 14:1

The Israelites Respond in Unbelief

14:1 ² Then all the community raised a loud cry, ³  and the people wept ⁴  that night.

Numbers 14:8

14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ⁵ 

Luke 14:26

14:26 “If anyone comes to me and does not hate ⁶  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ⁷  he cannot be my disciple.

Luke 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁸  and give the money ⁹  to the poor, ¹⁰  and you will have treasure ¹¹  in heaven. Then ¹²  come, follow me.”

John 10:27

10:27 My sheep listen to my voice, and I know them, and they follow me.

John 13:36-37

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ¹³  “Where I am going, you cannot follow me now, but you will follow later.” 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ¹⁴ 

John 21:19-20

21:19 (Now Jesus ¹⁵  said this to indicate clearly by what kind of death Peter ¹⁶  was going to glorify God.) ¹⁷  After he said this, Jesus told Peter, ¹⁸  “Follow me.”

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ¹⁹  (This was the disciple ²⁰  who had leaned back against Jesus’ ²¹  chest at the meal and asked, ²²  “Lord, who is the one who is going to betray you?”) ²³ 

Hebrews 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ²⁴ 

Hebrews 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ²⁵ 

Hebrews 1:14

1:14 Are they not all ministering spirits, sent out to serve those ²⁶  who will inherit salvation?

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁷  in various portions ²⁸  and in various ways ²⁹  to our ancestors ³⁰  through the prophets,

Hebrews 3:16

3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ³¹ 

[14:24]  ¹ tn Heb “seed.”

[14:1]  ² sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ³ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ⁴ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[14:8]  ⁵ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[14:26]  ⁶ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ⁷ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[18:22]  ⁸ sn See Luke 14:33.

[18:22]  ⁹ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ¹⁰ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ¹¹ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[13:36]  ¹³ tn Grk “Jesus answered him.”

[13:37]  ¹⁴ tn Or “I will die willingly for you.”

[21:19]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ¹⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ¹⁷ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ¹⁸ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.

[21:20]  ¹⁹ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ²⁰ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ²¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ²² tn Grk “and said.”

[21:20]  ²³ sn This is a parenthetical note by the author.

[13:13]  ²⁴ tn Grk “his abuse.”

[13:2]  ²⁵ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[1:14]  ²⁶ tn Grk “sent for service for the sake of those.”

[1:1]  ²⁷ tn Or “spoke formerly.”

[1:1]  ²⁸ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ²⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁰ tn Grk “to the fathers.”

[3:16]  ³¹ tn Grk “through Moses.”