Bilangan 11:20

11:20 but a whole month, ¹  until it comes out your nostrils and makes you sick, ²  because you have despised ³  the Lord who is among you and have wept before him, saying, “Why ⁴  did we ever come out of Egypt?”’”

Bilangan 11:1

The Israelites Complain

11:1 ⁵ When the people complained, ⁶  it displeased ⁷  the Lord. When the Lord heard ⁸  it, his anger burned, ⁹  and so ¹⁰  the fire of the Lord ¹¹  burned among them and consumed some of the outer parts of the camp.

1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹²  that your house and your ancestor’s house would serve ¹³  me forever.’ But now the Lord says, ‘May it never be! ¹⁴  For I will honor those who honor me, but those who despise me will be cursed!

1 Samuel 2:2

2:2 No one is holy ¹⁵  like the Lord!

There is no one other than you!

There is no rock ¹⁶  like our God!

1 Samuel 12:10

12:10 Then they cried out to the Lord and admitted, ¹⁷  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ¹⁸  Now deliver us from the hand of our enemies so that we may serve you.’ ¹⁹ 

Maleakhi 1:6

The Sacrilege of Priestly Service

1:6 “A son naturally honors his father and a slave respects ²⁰  his master. If I am your ²¹  father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’

Lukas 10:16

10:16 “The one who listens ²²  to you listens to me, ²³  and the one who rejects you rejects me, and the one who rejects me rejects ²⁴  the one who sent me.” ²⁵ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ²⁶  the Lord appointed seventy-two ²⁷  others and sent them on ahead of him two by two into every town ²⁸  and place where he himself was about to go.

Lukas 4:8

4:8 Jesus ²⁹  answered him, ³⁰  “It is written, ‘You are to worship ³¹  the Lord ³²  your God and serve only him.’” ³³ 

[11:20]  ¹ tn Heb “a month of days.” So also in v. 21.

[11:20]  ² tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

[11:20]  ³ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

[11:20]  ⁴ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

[11:1]  ⁵ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

[11:1]  ⁶ tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

[11:1]  ⁷ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

[11:1]  ⁸ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ⁹ tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

[11:1]  ¹⁰ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

[11:1]  ¹¹ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

[2:30]  ¹² tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ¹³ tn Heb “walk about before.”

[2:30]  ¹⁴ tn Heb “may it be far removed from me.”

[2:2]  ¹⁵ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁶ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[12:10]  ¹⁷ tn Heb “and said.”

[12:10]  ¹⁸ tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

[12:10]  sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

[12:10]  ¹⁹ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[1:6]  ²⁰ tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).

[1:6]  ²¹ tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).

[10:16]  ²² tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ²³ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²⁴ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁵ sn The one who sent me refers to God.

[10:1]  ²⁶ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ²⁷ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ²⁸ tn Or “city.”

[4:8]  ²⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ³⁰ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ³¹ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ³² tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ³³ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.