Bilangan 16:18

16:18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron.

Bilangan 16:35

16:35 Then a fire ¹  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 25:8-11

25:8 and went after the Israelite man into the tent ²  and thrust through the Israelite man and into the woman’s abdomen. ³  So the plague was stopped from the Israelites. ⁴  25:9 Those that died in the plague were 24,000.

The Aftermath

25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ⁵  for my sake among them, so that I did not consume the Israelites in my zeal. ⁶ 

Bilangan 25:2

25:2 These women invited ⁷  the people to the sacrifices of their gods; then the people ate and bowed down to their gods. ⁸ 

1 Samuel 24:16-17

24:16 When David finished speaking these words to Saul, Saul said, “Is that your voice, my son David?” Then Saul wept loudly. ⁹  24:17 He said to David, “You are more innocent ¹⁰  than I, for you have treated me well, even though I have tried to harm you!

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ¹¹  David, and said to him, “Why are you by yourself with no one accompanying you?”

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ¹²  David, and said to him, “Why are you by yourself with no one accompanying you?”

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ¹³  David, and said to him, “Why are you by yourself with no one accompanying you?”

1 Samuel 1:10

1:10 She was very upset ¹⁴  as she prayed to the Lord, and she was weeping uncontrollably. ¹⁵ 

1 Samuel 1:1

Hannah Gives Birth to Samuel

1:1 There was a man from Ramathaim Zophim, ¹⁶  from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

Titus 2:5-6

2:5 to be self-controlled, ¹⁷  pure, fulfilling their duties at home, ¹⁸  kind, being subject to their own husbands, so that the message ¹⁹  of God may not be discredited. ²⁰  2:6 Encourage younger men likewise to be self-controlled, ²¹ 

Ibrani 7:24-25

7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Yakobus 5:16

5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ²² 

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ²³  lest anything worse happen to you.”

[16:35]  ¹ 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.

[25:8]  ² tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).

[25:8]  ³ tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.

[25:8]  ⁴ sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.

[25:11]  ⁵ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ⁶ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[25:2]  ⁷ tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.

[25:2]  ⁸ sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.

[24:16]  ⁹ tn Heb “lifted his voice and wept.”

[24:17]  ¹⁰ tn Or “righteous” (so KJV, NASB, NIV, NRSV); NAB “you are in the right”; NLT “are a better man than I am.”

[21:1]  ¹¹ tn Heb “trembled to meet.”

[21:1]  ¹² tn Heb “trembled to meet.”

[21:1]  ¹³ tn Heb “trembled to meet.”

[1:10]  ¹⁴ tn Heb “she [was in] bitterness of soul.”

[1:10]  ¹⁵ tn Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.

[1:1]  ¹⁶ tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.

[2:5]  ¹⁷ tn Or “sensible.”

[2:5]  ¹⁸ tn Grk “domestic,” “keeping house.”

[2:5]  ¹⁹ tn Or “word.”

[2:5]  ²⁰ tn Or “slandered.”

[2:6]  ²¹ tn Or “sensible.”

[5:16]  ²² tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

[5:14]  ²³ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.