Keluaran 40:16

40:16 This is what Moses did, according to all the Lord had commanded him – so he did.

Bilangan 16:15

16:15 Moses was very angry, and he said to the Lord, “Have no respect ¹  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Ulangan 4:5

4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in ²  the land you are about to enter and possess.

Ulangan 33:9

33:9 He said to his father and mother, “I have not seen him,” ³ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

1 Samuel 12:3-5

12:3 Here I am. Bring a charge against me before the Lord and before his chosen king. ⁴  Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me, ⁵  and I will return it to you!”

12:4 They replied, “You have not wronged us or oppressed us. You have not taken anything from the hand of anyone.” 12:5 He said to them, “The Lord is witness against you, and his chosen king ⁶  is witness this day, that you have not found any reason to accuse me.” ⁷  They said, “He is witness!”

Amsal 28:9

28:9 The one who turns away his ear ⁸  from hearing the law,

even his prayer ⁹  is an abomination. ¹⁰ 

Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹¹  house. ¹² 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹³  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁴ 

Yohanes 3:21-22

3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹⁵ 

Further Testimony About Jesus by John the Baptist

3:22 After this, ¹⁶  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

[16:15]  ¹ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[4:5]  ² tn Heb “in the midst of” (so ASV).

[33:9]  ³ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[12:3]  ⁴ tn Heb “anointed [one].”

[12:3]  ⁵ tn The words “tell me” are supplied in the translation for stylistic reasons.

[12:5]  ⁶ tn Heb “anointed [one].”

[12:5]  ⁷ tn Heb “that you have not found anything in my hand.”

[28:9]  ⁸ sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.

[28:9]  ⁹ sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)

[28:9]  ¹⁰ sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).

[3:2]  ¹¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹² tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:1]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁴ tn Grk “of our confession.”

[3:21]  ¹⁵ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[3:22]  ¹⁶ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.