Bilangan 14:37

14:37 those men who produced the evil report about the land, died by the plague before the Lord.

Bilangan 16:33-35

16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 16:34 All the Israelites ¹  who were around them fled at their cry, ²  for they said, “What if ³  the earth swallows us too?” 16:35 Then a fire ⁴  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 16:1

The Rebellion of Korah

16:1 ⁵ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ⁶  took men ⁷ 

Kisah Para Rasul 13:24-28

13:24 Before ⁸  Jesus ⁹  arrived, John ¹⁰  had proclaimed a baptism for repentance ¹¹  to all the people of Israel. 13:25 But while John was completing his mission, ¹²  he said repeatedly, ¹³  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹⁴  13:26 Brothers, ¹⁵  descendants ¹⁶  of Abraham’s family, ¹⁷  and those Gentiles among you who fear God, ¹⁸  the message ¹⁹  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁰  him, ²¹  and they fulfilled the sayings ²²  of the prophets that are read every Sabbath by condemning ²³  him. ²⁴  13:28 Though ²⁵  they found ²⁶  no basis ²⁷  for a death sentence, ²⁸  they asked Pilate to have him executed.

[16:34]  ¹ tn Heb “all Israel.”

[16:34]  ² tn Heb “voice.”

[16:34]  ³ tn Heb “lest.”

[16:35]  ⁴ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[16:1]  ⁵ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ⁶ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ⁷ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[13:24]  ⁸ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹⁰ sn John refers here to John the Baptist.

[13:24]  ¹¹ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹² tn Or “task.”

[13:25]  ¹³ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹⁴ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ¹⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁶ tn Grk “sons”

[13:26]  ¹⁷ tn Or “race.”

[13:26]  ¹⁸ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁹ tn Grk “word.”

[13:27]  ²⁰ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ²¹ tn Grk “this one.”

[13:27]  ²² tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ²³ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁴ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ²⁵ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ²⁶ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ²⁷ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ²⁸ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.