Keluaran 12:30

12:30 Pharaoh got up ¹  in the night, ²  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ³  in which there was not someone dead.

Bilangan 25:9

25:9 Those that died in the plague were 24,000.

Bilangan 25:1

Israel’s Sin with the Moabite Women

25:1 ⁴ When ⁵  Israel lived in Shittim, the people began to commit sexual immorality ⁶  with the daughters of Moab.

1 Samuel 6:19

6:19 But the Lord ⁷  struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 ⁸  of the men. The people grieved because the Lord had struck the people with a hard blow.

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

Kisah Para Rasul 19:35

19:35 After the city secretary ⁹  quieted the crowd, he said, “Men of Ephesus, what person ¹⁰  is there who does not know that the city of the Ephesians is the keeper ¹¹  of the temple of the great Artemis ¹²  and of her image that fell from heaven? ¹³ 

[12:30]  ¹ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ² tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ³ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[25:1]  ⁴ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

[25:1]  ⁵ tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

[25:1]  ⁶ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

[6:19]  ⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[6:19]  ⁸ tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack “50,000,” reading simply “70” instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here.

[19:35]  ⁹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹¹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ¹³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.