Bilangan 14:10

14:10 However, the whole community threatened to stone them. ¹  But ²  the glory ³  of the Lord appeared to all the Israelites at the tent ⁴  of meeting.

Bilangan 16:19

16:19 When ⁵  Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.

Bilangan 16:1

The Rebellion of Korah

16:1 ⁶ 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, ⁷  took men ⁸ 

1 Samuel 30:6

30:6 David was very upset, for the men ⁹  were thinking of stoning him; ¹⁰  each man grieved bitterly ¹¹  over his sons and daughters. But David drew strength from the Lord his God.

Yohanes 8:59

8:59 Then they picked up ¹²  stones to throw at him, ¹³  but Jesus hid himself and went out from the temple area. ¹⁴ 

Yohanes 10:31

10:31 The Jewish leaders ¹⁵  picked up rocks again to stone him to death.

Kisah Para Rasul 7:50

7:50 Did my hand ¹⁶  not make all these things?’ ¹⁷ 

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ¹⁸  and Iconium, ¹⁹  and after winning ²⁰  the crowds over, they stoned ²¹  Paul and dragged him out of the city, presuming him to be dead.

[14:10]  ¹ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ² tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ³ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ⁴ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[16:19]  ⁵ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

[16:1]  ⁶ 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]  ⁷ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ⁸ 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.”

[30:6]  ⁹ tn Heb “people.”

[30:6]  ¹⁰ tn Heb “said to stone him.”

[30:6]  ¹¹ tn Heb “for bitter was the soul of all the people, each one.”

[8:59]  ¹² tn Grk “they took up.”

[8:59]  ¹³ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ¹⁴ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[10:31]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[7:50]  ¹⁶ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ¹⁷ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:50]  sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?

[14:19]  ¹⁸ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ¹⁹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ²⁰ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²¹ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.