Bilangan 14:11-12

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ¹  me, and how long will they not believe ²  in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, ³  and I will disinherit them; I will make you into a nation that is greater and mightier than they!”

Bilangan 14:28-35

14:28 Say to them, ‘As I live, ⁴  says ⁵  the Lord, I will surely do to you just what you have spoken in my hearing. ⁶  14:29 Your dead bodies ⁷  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 14:30 You will by no means enter into the land where ⁸  I swore ⁹  to settle ¹⁰  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun. 14:31 But I will bring in your little ones, whom you said would become victims of war, ¹¹  and they will enjoy ¹²  the land that you have despised. 14:32 But as for you, your dead bodies will fall in this wilderness, 14:33 and your children will wander ¹³  in the wilderness forty years and suffer for your unfaithfulness, ¹⁴  until your dead bodies lie finished ¹⁵  in the wilderness. 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 ¹⁶  your iniquities, forty years, and you will know what it means to thwart me. ¹⁷  14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”

Bilangan 26:64-65

26:64 But there was not a man among these who had been ¹⁸  among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai. 26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Ulangan 1:34-35

Judgment at Kadesh Barnea

1:34 When the Lord heard you, he became angry and made this vow: ¹⁹  1:35 “Not a single person ²⁰  of this evil generation will see the good land that I promised to give to your ancestors!

Ulangan 2:15-16

2:15 Indeed, it was the very hand of the Lord that eliminated them from within ²¹  the camp until they were all gone.

Instructions Concerning Ammon

2:16 So it was that after all the military men had been eliminated from the community, ²² 

Mazmur 78:32-34

78:32 Despite all this, they continued to sin,

and did not trust him to do amazing things. ²³ 

78:33 So he caused them to die unsatisfied ²⁴ 

and filled with terror. ²⁵ 

78:34 When he struck them down, ²⁶  they sought his favor; ²⁷ 

they turned back and longed for God.

Mazmur 90:1

Book 4
(Psalms 90-106)

Psalm 90 ²⁸ 

A prayer of Moses, the man of God.

90:1 O Lord, you have been our protector ²⁹  through all generations!

Mazmur 90:7-8

90:7 Yes, ³⁰  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ³¹ 

you even know about our hidden sins. ³² 

Mazmur 95:11

95:11 So I made a vow in my anger,

‘They will never enter into the resting place I had set aside for them.’” ³³ 

Mazmur 106:26

106:26 So he made a solemn vow ³⁴ 

that he would make them die ³⁵  in the desert,

Ibrani 3:17

3:17 And against whom was God ³⁶  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ³⁷ 

Yudas 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ³⁸  once for all ³⁹ ) that Jesus, ⁴⁰  having saved the ⁴¹  people out of the land of Egypt, later ⁴²  destroyed those who did not believe.

[14:11]  ¹ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ² tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[14:12]  ³ tc The Greek version has “death.”

[14:28]  ⁴ sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

[14:28]  ⁵ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

[14:28]  ⁶ tn Heb “in my ears.”

[14:28]  sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

[14:29]  ⁷ tn Or “your corpses” (also in vv. 32, 33).

[14:30]  ⁸ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ⁹ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ¹⁰ tn Heb “to cause you to dwell; to cause you to settle.”

[14:31]  ¹¹ tn Or “plunder.”

[14:31]  ¹² tn Heb “know.”

[14:33]  ¹³ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

[14:33]  ¹⁴ tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.

[14:33]  ¹⁵ tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.

[14:34]  ¹⁶ tn Heb “you shall bear.”

[14:34]  ¹⁷ 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.

[26:64]  ¹⁸ tn “who had been” is added to clarify the text.

[1:34]  ¹⁹ tn Heb “and swore,” i.e., made an oath or vow.

[1:35]  ²⁰ tn Heb “Not a man among these men.”

[2:15]  ²¹ tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”

[2:16]  ²² tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”

[78:32]  ²³ tn Heb “and did not believe in his amazing deeds.”

[78:33]  ²⁴ tn Heb “and he ended in vanity their days.”

[78:33]  ²⁵ tn Heb “and their years in terror.”

[78:34]  ²⁶ tn Or “killed them,” that is, killed large numbers of them.

[78:34]  ²⁷ tn Heb “they sought him.”

[90:1]  ²⁸ sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.

[90:1]  ²⁹ tn Or “place of safety.” See Ps 71:3.

[90:7]  ³⁰ tn Or “for.”

[90:8]  ³¹ tn Heb “you set our sins in front of you.”

[90:8]  ³² tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[95:11]  ³³ tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).

[106:26]  ³⁴ tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).

[106:26]  ³⁵ tn Heb “to cause them to fall.”

[3:17]  ³⁶ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ³⁷ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[1:5]  ³⁸ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.

[1:5]  ³⁹ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.

[1:5]  ⁴⁰ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.

[1:5]  ⁴¹ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁴² tn Grk “the second time.”