Numbers 21:7

21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away ¹  the snakes from us.” So Moses prayed for the people.

Numbers 21:1

Victory at Hormah

21:1 ² When the Canaanite king of Arad ³  who lived in the Negev ⁴  heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.

Numbers 8:7

8:7 And do this ⁵  to them to purify them: Sprinkle water of purification ⁶  on them; then have them shave ⁷  all their body ⁸  and wash ⁹  their clothes, and so purify themselves. ¹⁰ 

Isaiah 32:6

32:6 For a fool speaks disgraceful things; ¹¹ 

his mind plans out sinful deeds. ¹² 

He commits godless deeds ¹³ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ¹⁴ 

and gives the thirsty nothing to drink. ¹⁵ 

Isaiah 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹⁶ 

I will put my hook in your nose, ¹⁷ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Matthew 10:40

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ¹⁸ 

Luke 10:16

10:16 “The one who listens ¹⁹  to you listens to me, ²⁰  and the one who rejects you rejects me, and the one who rejects me rejects ²¹  the one who sent me.” ²² 

John 13:20

13:20 I tell you the solemn truth, ²³  whoever accepts ²⁴  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ²⁵ 

Romans 13:2

13:2 So the person who resists such authority ²⁶  resists the ordinance of God, and those who resist will incur judgment

Romans 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ²⁷  and the authorities that exist have been instituted by God.

Romans 4:8

4:8 blessed is the one ²⁸  against whom the Lord will never count ²⁹  sin.” ³⁰ 

[21:7]  ¹ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

[21:1]  ² sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

[21:1]  ³ sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

[21:1]  ⁴ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

[8:7]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “flesh.”

[8:7]  ⁹ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

[8:7]  ¹⁰ 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).

[32:6]  ¹¹ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ¹² tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ¹³ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ¹⁴ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ¹⁵ tn Heb “and the drink of the thirsty he causes to fail.”

[37:29]  ¹⁶ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ¹⁷ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[10:40]  ¹⁸ sn The one who sent me refers to God.

[10:16]  ¹⁹ 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]  ²⁰ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²¹ 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]  ²² sn The one who sent me refers to God.

[13:20]  ²³ tn Grk “Truly, truly, I say to you.”

[13:20]  ²⁴ tn Or “receives,” and so throughout this verse.

[13:20]  ²⁵ sn The one who sent me refers to God.

[13:2]  ²⁶ tn Grk “the authority,” referring to the authority just described.

[13:1]  ²⁷ tn Grk “by God.”

[4:8]  ²⁸ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ²⁹ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ³⁰ sn A quotation from Ps 32:1-2.