Bilangan 20:14

Rejection by the Edomites

20:14 ¹ Moses ²  sent messengers from Kadesh to the king of Edom: ³  “Thus says your brother Israel: ‘You know all the hardships we have experienced, ⁴ 

Bilangan 21:21

The Victory over Sihon and Og

21:21 ⁵ Then Israel sent messengers to King Sihon of the Amorites, saying, ⁶ 

Ulangan 2:26

Defeat of Sihon, King of Heshbon

2:26 Then I sent messengers from the Kedemoth ⁷  Desert to King Sihon of Heshbon with an offer of peace:

Ulangan 20:10-11

20:10 When you approach a city to wage war against it, offer it terms of peace. 20:11 If it accepts your terms ⁸  and submits to you, all the people found in it will become your slaves. ⁹ 

Amsal 25:8-9

25:8 Do not go out hastily to litigation, ¹⁰ 

or ¹¹  what will you do afterward

when your neighbor puts you to shame?

25:9 When you argue a case ¹²  with your neighbor,

do not reveal the secret of another person, ¹³ 

Matius 18:15-16

Restoring Christian Relationships

18:15 “If ¹⁴  your brother ¹⁵  sins, ¹⁶  go and show him his fault ¹⁷  when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ¹⁸ 

[20:14]  ¹ sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.

[20:14]  ² tn Heb “And Moses sent.”

[20:14]  ³ sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.

[20:14]  ⁴ tn Heb “found.”

[21:21]  ⁵ sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.

[21:21]  ⁶ tc Smr and the LXX have “words of peace.”

[2:26]  ⁷ sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.

[20:11]  ⁸ tn Heb “if it answers you peace.”

[20:11]  ⁹ tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).

[25:8]  ¹⁰ tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

[25:8]  sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.

[25:8]  ¹¹ tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).

[25:9]  ¹² tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”

[25:9]  ¹³ sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.

[18:15]  ¹⁴ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ¹⁵ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ¹⁶ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ¹⁷ tn Grk “go reprove him.”

[18:16]  ¹⁸ sn A quotation from Deut 19:15.