Ibrani 4:9

4:9 Consequently a Sabbath rest remains for the people of God.

Bilangan 14:34

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 ¹  your iniquities, forty years, and you will know what it means to thwart me. ² 

Bilangan 14:1

The Israelites Respond in Unbelief

14:1 ³ Then all the community raised a loud cry, ⁴  and the people wept ⁵  that night.

1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ⁶  that your house and your ancestor’s house would serve ⁷  me forever.’ But now the Lord says, ‘May it never be! ⁸  For I will honor those who honor me, but those who despise me will be cursed!

Roma 3:3-4

3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being ⁹  shown up as a liar, ¹⁰  just as it is written: “so that you will be justified ¹¹  in your words and will prevail when you are judged.” ¹² 

Roma 3:2

3:2 Actually, there are many advantages. ¹³  First of all, ¹⁴  the Jews ¹⁵  were entrusted with the oracles of God. ¹⁶ 

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁷  of our great God and Savior, Jesus Christ. ¹⁸ 

[14:34]  ¹ tn Heb “you shall bear.”

[14:34]  ² 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.

[14:1]  ³ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ⁴ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ⁵ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[2:30]  ⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ⁷ tn Heb “walk about before.”

[2:30]  ⁸ tn Heb “may it be far removed from me.”

[3:4]  ⁹ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ¹⁰ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ¹¹ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ¹² tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:2]  ¹³ tn Grk “much in every way.”

[3:2]  ¹⁴ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ¹⁵ tn Grk “they were.”

[3:2]  ¹⁶ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[2:13]  ¹⁷ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ¹⁸ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.