Bilangan 32:14

32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites.

Bilangan 32:2

32:2 the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said,

Bilangan 28:13

28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord.

Bilangan 33:23

33:23 They traveled from Kehelathah and camped at Mount Shepher.

Yesaya 1:5

1:5 ¹ Why do you insist on being battered?

Why do you continue to rebel? ² 

Your head has a massive wound, ³ 

your whole body is weak. ⁴ 

Yesaya 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ⁵  children are as good as dead,” ⁶  says the Lord,

“those who make plans without consulting me, ⁷ 

who form alliances without consulting my Spirit, ⁸ 

and thereby compound their sin. ⁹ 

Roma 2:5

2:5 But because of your stubbornness ¹⁰  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ¹¹ 

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ¹²  against those who practice such things.

Titus 3:13

3:13 Make every effort to help ¹³  Zenas the lawyer ¹⁴  and Apollos on their way; make sure they have what they need. ¹⁵ 

[1:5]  ¹ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ² tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ³ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ⁴ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[30:1]  ⁵ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ⁶ tn Heb “Woe [to] rebellious children.”

[30:1]  ⁷ tn Heb “making a plan, but not from me.”

[30:1]  ⁸ tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.

[30:1]  ⁹ tn Heb “consequently adding sin to sin.”

[2:5]  ¹⁰ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ¹¹ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:2]  ¹² tn Or “based on truth.”

[3:13]  ¹³ tn Grk “Eagerly help.”

[3:13]  ¹⁴ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ¹⁵ tn Grk “that nothing may be lacking for them.”