Numbers 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ¹  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Numbers 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ²  of the community, chosen from the assembly, ³  famous men. ⁴ 

Numbers 16:7-8

16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!” 16:8 Moses said to Korah, “Listen now, you sons of Levi!

Numbers 16:1

The Rebellion of Korah

16:1 ⁵ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ⁶  took men ⁷ 

Numbers 18:17

18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash ⁸  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.

Jeremiah 37:13-14

37:13 But he only got as far as the Benjamin Gate. ⁹  There an officer in charge of the guards named Irijah, ¹⁰  who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, ¹¹  “You are deserting to the Babylonians!” ¹²  37:14 Jeremiah answered, “That’s a lie! I am not deserting to the Babylonians.” ¹³  But Irijah would not listen to him. Irijah put Jeremiah under arrest and took him to the officials.

Jeremiah 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ¹⁴  the soldiers who are left in the city as well as all the other people there by these things he is saying. ¹⁵  This ¹⁶  man is not seeking to help these people but is trying to harm them.” ¹⁷ 

Jeremiah 43:3

43:3 But Baruch son of Neriah is stirring you up against us. ¹⁸  He wants to hand us over ¹⁹  to the Babylonians ²⁰  so that they will kill us or carry us off into exile in Babylon.”

Amos 7:10

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ²¹  sent this message ²²  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ²³  The land cannot endure all his prophecies. ²⁴ 

Matthew 5:11

5:11 “Blessed are you when people ²⁵  insult you and persecute you and say all kinds of evil things about you falsely ²⁶  on account of me.

Acts 5:28

5:28 saying, “We gave ²⁷  you strict orders ²⁸  not to teach in this name. ²⁹  Look, ³⁰  you have filled Jerusalem ³¹  with your teaching, and you intend to bring this man’s blood ³²  on us!”

Acts 21:28

21:28 shouting, “Men of Israel, ³³  help! This is the man who teaches everyone everywhere against our people, our law, ³⁴  and this sanctuary! ³⁵  Furthermore ³⁶  he has brought Greeks into the inner courts of the temple ³⁷  and made this holy place ritually unclean!” ³⁸ 

Acts 21:2

21:2 We found ³⁹  a ship crossing over to Phoenicia, ⁴⁰  went aboard, ⁴¹  and put out to sea. ⁴² 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

[16:3]  ¹ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[16:2]  ² tn Heb “princes” (so KJV, ASV).

[16:2]  ³ tn These men must have been counselors or judges of some kind.

[16:2]  ⁴ tn Heb “men of name,” or “men of renown.”

[16:1]  ⁵ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ⁶ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ⁷ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[18:17]  ⁸ tn Or “throw, toss.”

[37:13]  ⁹ sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.

[37:13]  ¹⁰ sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).

[37:13]  ¹¹ tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.

[37:13]  ¹² tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.

[37:14]  ¹³ tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.

[38:4]  ¹⁴ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ¹⁵ tn Heb “by saying these things.”

[38:4]  ¹⁶ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ¹⁷ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[43:3]  ¹⁸ tn Or “is inciting you against us.”

[43:3]  ¹⁹ tn Heb “in order to give us into the hands of the Chaldeans.” The substitution “he wants to” as the equivalent of the purpose clause has been chosen to shorten the sentence to better conform with contemporary English style.

[43:3]  ²⁰ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[7:10]  ²¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ²² tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ²³ tn Heb “in the middle of the house of Israel.”

[7:10]  ²⁴ tn Heb “words.”

[5:11]  ²⁵ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ²⁶ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[5:28]  ²⁷ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ²⁸ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ²⁹ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ³⁰ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ³² sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[21:28]  ³³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ³⁴ sn The law refers to the law of Moses.

[21:28]  ³⁵ tn Grk “this place.”

[21:28]  ³⁶ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ³⁷ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ³⁸ tn Or “and has defiled this holy place.”

[21:2]  ³⁹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ⁴⁰ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁴¹ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ⁴² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”