Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹  and in the presence of all the people I will be honored.’” ²  So Aaron kept silent.

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ³  to show me as holy ⁴  before ⁵  the Israelites, therefore you will not bring this community into the land I have given them.” ⁶ 

Bilangan 20:24

20:24 “Aaron will be gathered to his ancestors, ⁷  for he will not enter into the land I have given to the Israelites because both of you ⁸  rebelled against my word ⁹  at the waters of Meribah.

Bilangan 20:1

The Israelites Complain Again

20:1 ¹⁰ Then the entire community of Israel ¹¹  entered the wilderness of Zin in the first month, ¹²  and the people stayed in Kadesh. ¹³  Miriam died and was buried there. ¹⁴ 

1 Samuel 4:18

4:18 When he mentioned the ark of God, Eli ¹⁵  fell backward from his chair beside the gate. He broke his neck and died, for he ¹⁶  was old and heavy. He had judged Israel for forty years.

1 Samuel 13:13-14

13:13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed ¹⁷  the commandment that the Lord your God gave ¹⁸  you. Had you done that, the Lord would have established your kingdom over Israel forever! 13:14 But now your kingdom will not continue! The Lord has sought out ¹⁹  for himself a man who is loyal to him ²⁰  and the Lord has appointed ²¹  him to be leader over his people, for you have not obeyed what the Lord commanded you.”

1 Samuel 15:19

15:19 Why haven’t you obeyed ²²  the Lord? Instead you have greedily rushed upon the plunder! You have done what is wrong in the Lord’s estimation.” ²³ 

1 Samuel 15:22-24

15:22 Then Samuel said,

“Does the Lord take pleasure in burnt offerings and sacrifices

as much as he does in obedience? ²⁴ 

Certainly, ²⁵  obedience ²⁶  is better than sacrifice;

paying attention is better than ²⁷  the fat of rams.

15:23 For rebellion is like the sin of divination,

and presumption is like the evil of idolatry.

Because you have rejected the word of the Lord,

he has rejected you as ²⁸  king.”

15:24 Then Saul said to Samuel, “I have sinned, for I have disobeyed what the Lord commanded ²⁹  and what you said as well. ³⁰  For I was afraid of the army, and I followed their wishes. ³¹ 

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ³²  Israel along the way when Israel ³³  came up from Egypt.

1 Samuel 6:7

6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls.

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

1 Samuel 12:9-11

12:9 “But they forgot the Lord their God, so he gave ³⁴  them into the hand of Sisera, the general in command of Hazor’s ³⁵  army, ³⁶  and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, ³⁷  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ³⁸  Now deliver us from the hand of our enemies so that we may serve you.’ ³⁹  12:11 So the Lord sent Jerub-Baal, ⁴⁰  Barak, ⁴¹  Jephthah, and Samuel, ⁴²  and he delivered you from the hand of the enemies all around you, and you were able to live securely.

1 Samuel 24:13

24:13 It’s like the old proverb says: ‘From evil people evil proceeds.’ But my hand will not be against you.

Wahyu 3:19

3:19 All those ⁴³  I love, I rebuke and discipline. So be earnest and repent!

[10:3]  ¹ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ² tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[20:12]  ³ tn Or “to sanctify me.”

[20:12]  sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

[20:12]  ⁴ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ⁵ tn Heb “in the eyes of.”

[20:12]  ⁶ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[20:24]  ⁷ sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.

[20:24]  ⁸ tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.

[20:24]  ⁹ tn Heb “mouth.”

[20:1]  ¹⁰ sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.

[20:1]  ¹¹ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ¹² sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.

[20:1]  ¹³ sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.

[20:1]  ¹⁴ sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.

[4:18]  ¹⁵ tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[4:18]  ¹⁶ tn Heb “the man.”

[13:13]  ¹⁷ tn Or “kept.”

[13:13]  ¹⁸ tn Heb “commanded.”

[13:14]  ¹⁹ tn This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered.

[13:14]  ²⁰ tn Heb “according to his heart.” The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates.

[13:14]  ²¹ tn Heb “commanded.”

[15:19]  ²² tn Heb “listened to the voice of the Lord.”

[15:19]  ²³ tn Heb “you have done what is evil in the eyes of the Lord.”

[15:22]  ²⁴ tn Heb “as [in] listening to the voice of the Lord.”

[15:22]  ²⁵ tn Heb “look.”

[15:22]  ²⁶ tn Heb “listening.”

[15:22]  ²⁷ tn The expression “is better” is understood here by ellipsis (see the immediately preceding statement).

[15:23]  ²⁸ tn Or “from [being].”

[15:24]  ²⁹ tn Heb “the mouth of the Lord.”

[15:24]  ³⁰ tn Heb “and your words.”

[15:24]  ³¹ tn Heb “and I listened to their voice.”

[15:2]  ³² tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ³³ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[12:9]  ³⁴ tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”

[12:9]  ³⁵ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[12:9]  ³⁶ tn Heb “captain of the host of Hazor.”

[12:10]  ³⁷ tn Heb “and said.”

[12:10]  ³⁸ 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]  ³⁹ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[12:11]  ⁴⁰ sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.

[12:11]  ⁴¹ tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

[12:11]  ⁴² tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”

[3:19]  ⁴³ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”