Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ¹  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Bilangan 16:1

The Rebellion of Korah

16:1 ² 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, ³  took men ⁴ 

Kisah Para Rasul 18:17-18

18:17 So they all seized Sosthenes, the president of the synagogue, ⁵  and began to beat ⁶  him in front of the judgment seat. ⁷  Yet none of these things were of any concern ⁸  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁹  many more days in Corinth, ¹⁰  said farewell to ¹¹  the brothers and sailed away to Syria accompanied by ¹²  Priscilla and Aquila. ¹³  He ¹⁴  had his hair cut off ¹⁵  at Cenchrea ¹⁶  because he had made a vow. ¹⁷ 

Matius 21:23-27

The Authority of Jesus

21:23 Now after Jesus ¹⁸  entered the temple courts, ¹⁹  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ²⁰  are you doing these things, and who gave you this authority?” 21:24 Jesus ²¹  answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” ²²  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So ²³  they answered Jesus, ²⁴  “We don’t know.” ²⁵  Then he said to them, “Neither will I tell you ²⁶  by what authority ²⁷  I am doing these things.

[16:3]  ¹ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[16:1]  ² 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]  ³ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ⁴ 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.”

[18:17]  ⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ⁶ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁷ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁸ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:18]  ⁹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹¹ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹² tn Grk “Syria, and with him.”

[18:18]  ¹³ sn See the note on Aquila in 18:2.

[18:18]  ¹⁴ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁵ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁶ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ¹⁷ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[21:23]  ¹⁸ tn Grk “he.”

[21:23]  ¹⁹ tn Grk “the temple.”

[21:23]  ²⁰ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[21:24]  ²¹ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[21:25]  ²² tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[21:27]  ²³ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ²⁴ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ²⁵ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ²⁶ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ²⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.