Numbers 14:34

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 ¹  your iniquities, forty years, and you will know what it means to thwart me. ² 

Numbers 14:1

The Israelites Respond in Unbelief

14:1 ³ Then all the community raised a loud cry, ⁴  and the people wept ⁵  that night.

Numbers 2:30

2:30 Those numbered in his division are 53,400.

Psalms 89:39

89:39 You have repudiated ⁶  your covenant with your servant; ⁷ 

you have thrown his crown to the ground. ⁸ 

Jeremiah 14:21

14:21 For the honor of your name, ⁹  do not treat Jerusalem ¹⁰  with contempt.

Do not treat with disdain the place where your glorious throne sits. ¹¹ 

Be mindful of your covenant with us. Do not break it! ¹² 

Jeremiah 31:31-32

31:31 “Indeed, a time is coming,” says the Lord, ¹³  “when I will make a new covenant ¹⁴  with the people of Israel and Judah. ¹⁵  31:32 It will not be like the old ¹⁶  covenant that I made with their ancestors ¹⁷  when I delivered them ¹⁸  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹⁹  says the Lord. ²⁰ 

Ezekiel 16:59-61

16:59 “‘For this is what the sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant. 16:60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting ²¹  covenant with you. 16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you.

Hosea 1:9

1:9 Then the Lord ²²  said: “Name him ‘Not My People’ (Lo-Ammi), because you ²³  are not my people and I am not your ²⁴  God.” ²⁵ 

Galatians 3:16-18

3:16 Now the promises were spoken to Abraham and to his descendant. ²⁶  Scripture ²⁷  does not say, “and to the descendants,” ²⁸  referring to many, but “and to your descendant,” ²⁹  referring to one, who is Christ. 3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ³⁰  so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ³¹  it to Abraham through the promise.

Hebrews 7:17-22

7:17 For here is the testimony about him: ³²  “You are a priest forever in the order of Melchizedek.” ³³  7:18 On the one hand a former command is set aside ³⁴  because it is weak and useless, ³⁵  7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 7:20 And since ³⁶  this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 7:21 but Jesus ³⁷  did so ³⁸  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ³⁹  – 7:22 accordingly Jesus has become the guarantee ⁴⁰  of a better covenant.

Hebrews 8:8-13

8:8 But ⁴¹  showing its fault, ⁴²  God ⁴³  says to them, ⁴⁴ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

8:9 “It will not be like the covenant ⁴⁵  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ⁴⁶  my laws in their minds ⁴⁷  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁴⁸ 

8:11 “And there will be no need at all ⁴⁹  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ⁵⁰ 

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ⁵¹ 

8:13 When he speaks of a new covenant, ⁵²  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁵³ 

[14:34]  ¹ tn Heb “you shall bear.”

[14:34]  ² 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.

[14:1]  ³ 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]  ⁴ 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]  ⁵ 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.

[89:39]  ⁶ tn The Hebrew verb appears only here and in Lam 2:7.

[89:39]  ⁷ tn Heb “the covenant of your servant.”

[89:39]  ⁸ tn Heb “you dishonor [or “desecrate”] on the ground his crown.”

[14:21]  ⁹ tn Heb “For the sake of your name.”

[14:21]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ¹¹ tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.

[14:21]  ¹² tn Heb “Remember, do not break your covenant with us.”

[31:31]  ¹³ tn Heb “Oracle of the Lord.”

[31:31]  ¹⁴ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ¹⁵ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ¹⁶ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ¹⁷ tn Heb “fathers.”

[31:32]  ¹⁸ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹⁹ tn Or “I was their master.” See the study note on 3:14.

[31:32]  ²⁰ tn Heb “Oracle of the Lord.”

[16:60]  ²¹ tn Or “eternal.”

[1:9]  ²² tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.

[1:9]  ²³ tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).

[1:9]  ²⁴ tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.

[1:9]  ²⁵ tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.

[3:16]  ²⁶ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ²⁷ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ²⁸ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ²⁹ tn See the note on “descendant” earlier in this verse.

[3:17]  ³⁰ tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

[3:18]  ³¹ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[7:17]  ³² tn Grk “for he/it is witnessed that.”

[7:17]  ³³ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[7:18]  ³⁴ tn Grk “the setting aside of a former command comes to pass.”

[7:18]  ³⁵ tn Grk “because of its weakness and uselessness.”

[7:20]  ³⁶ sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”

[7:21]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ³⁸ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ³⁹ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:22]  ⁴⁰ tn Or “surety.”

[8:8]  ⁴¹ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁴² sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ⁴³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁴⁴ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[8:9]  ⁴⁵ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ⁴⁶ tn Grk “putting…I will inscribe.”

[8:10]  ⁴⁷ tn Grk “mind.”

[8:10]  ⁴⁸ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[8:11]  ⁴⁹ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁵⁰ tn Grk “from the small to the great.”

[8:12]  ⁵¹ sn A quotation from Jer 31:31-34.

[8:13]  ⁵² tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁵³ tn Grk “near to disappearing.”