Bilangan 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ¹  me now these ten times, ²  and have not obeyed me, ³ 

Bilangan 26:64-65

26:64 But there was not a man among these who had been ⁴  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 2:16

Instructions Concerning Ammon

2:16 So it was that after all the military men had been eliminated from the community, ⁵ 

Ulangan 2:1

The Journey from Kadesh Barnea to Moab

2:1 Then we turned and set out toward the desert land on the way to the Red Sea ⁶  just as the Lord told me to do, detouring around Mount Seir for a long time.

Kolose 1:5

1:5 Your faith and love have arisen ⁷  from the hope laid up ⁸  for you in heaven, which you have heard about in the message of truth, the gospel ⁹ 

Ibrani 3:17-19

3:17 And against whom was God ¹⁰  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ¹¹  3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient? 3:19 So ¹²  we see that they could not enter because of unbelief.

[14:22]  ¹ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ² tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ³ tn Heb “listened to my voice.”

[26:64]  ⁴ tn “who had been” is added to clarify the text.

[2:16]  ⁵ tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”

[2:1]  ⁶ tn Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40.

[1:5]  ⁷ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[3:17]  ¹⁰ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ¹¹ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[3:19]  ¹² tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.