the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Ibrani 3:16
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
siapakah mereka yang membangkitkan amarah Allah, sekalipun mereka mendengar suara-Nya? Bukankah mereka semua yang keluar dari Mesir di bawah pimpinan Musa?
Karena siapakah orang yang, meskipun mendengar, menggusari Allah? Bukankah orang-orang yang sudah keluar dari Mesir dengan pimpinan Musa?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
some: Hebrews 3:9, Hebrews 3:10, Numbers 14:2, Numbers 14:4, Numbers 26:65, Psalms 78:17
not: Numbers 14:24, Numbers 14:30, Numbers 14:38, Deuteronomy 1:36, Deuteronomy 1:38, Joshua 14:7-11, Romans 11:4, Romans 11:5
Reciprocal: Exodus 23:21 - provoke him not Numbers 14:11 - provoke Numbers 32:13 - until all 2 Kings 19:3 - blasphemy Jeremiah 44:8 - ye provoke Matthew 17:17 - O faithless Acts 13:18 - about Hebrews 7:8 - he liveth
Cross-References
And the serpent was suttiller then euery beast of the fielde which ye lord God hadde made, and he sayde vnto the woman: yea, hath God saide, ye shall not eate of euery tree of the garden?
And so the woman, seing that the same tree was good to eate of, and pleasaunt to the eyes, and a tree to be desired to make one wise, toke of the fruite therof, and dyd eate, and gaue also vnto her husbande beyng with her, and he dyd eate.
Then the eyes of them both were opened, and they knewe that they were naked, and they sowed fygge leaues together, & made them selues apernes.
And they heard the voyce of the Lord God, walkyng in the garden in ye coole of the day: and Adam and his wyfe hyd themselues from the presence of the lord God amongst ye trees of the garden.
And the Lorde called Adam, & sayde vnto hym: where art thou?
Which sayde: I hearde thy voyce in the garden, and was afrayde because I was naked, and hyd my selfe.
And he sayde: Who tolde thee that thou wast naked? Hast thou not eaten of the same tree, concernyng the which I commaunded thee that thou shouldest not eate of it?
And Adam said: The woman whom thou gauest [to be] with me, she gaue me of the tree, and I dyd eate.
But vnto the woman he sayde: I wyll very much multiplie thy sorowe, and thy griefes of chylde bearyng, In sorowe shalt thou bring foorth children: thy desire [shalbe] to thy husbande, and he shall haue the rule of thee.
Unto Adam he sayde: Because thou hast hearkened vnto the voyce of thy wyfe, and hast eaten of the tree concernyng the whiche I commaunded thee, saying, thou shalt not eate of it, cursed is the grounde for thy sake, in sorowe shalt thou eate of it all the dayes of thy lyfe.
Gill's Notes on the Bible
For some, when, they had heard,.... The Arabic version adds, "his voice"; the law on Mount Sinai; the voice of words, with the voices and thunderings that attended it; the book of the covenant read; the whole system of laws and ordinances delivered to Moses, and by him to them; and also the Gospel, for that was preached to the Israelites in the wilderness, and heard by them; as appears from Hebrews 4:2 and which seems chiefly intended: and yet some of the hearers of it
did provoke; not only Moses, to speak unadvisedly with his lips; but they provoked Jehovah himself, and the angel of his presence, and his Holy Spirit, by their idolatry, ingratitude, and unbelief: and the aggravation of their sin is, that they did it when they had heard the Gospel, and while they were hearing it; which shows that the Gospel may be heard to no advantage; as when it is heard in a careless and indifferent manner; when it makes no impression, takes no place, and has no root; when the world and the things of it are the great concern of the mind, while hearing it; when it is not attended with the power and Spirit of God; when it is not received in love, nor mixed with faith, nor put in practice: and hence the Gospel heard, comes to be an aggravation of men's condemnation:
howbeit not all that came out of Egypt by Moses; that is, they did not all provoke, but some did; which is another aggravation of their sin; they were just come out of Egyptian bondage; brought out of it by the Lord, with the mighty and outstretched arm of his power; and yet they provoked him: and this was done by Moses; by the hand of Moses, as the Syriac version renders it; by his means, by him as an instrument; and yet they provoked him: but however all did not, yet these were but few; it seems only Caleb and Joshua, out of six hundred thousand; God will have a few to serve him in the worst of times.
Barnes' Notes on the Bible
For some - Some of the Hebrews who came out of Egypt. The truth was that a large proportion of them rebelled against God, and provoked him to indignation. It is somewhat remarkable that though “all” the Hebrews seem to have joined in the provocation - except a very small number - Paul should have used language which would seem to imply that the number which rebelled was comparatively small. Another version, therefore, has been given to this passage by some of the most eminent critics, consisting merely in a change in the punctuation, by which a different view is given of the whole sentence. According to this, it would be a question, and would mean, “But who were they who when they had heard did provoke? Were they not all indeed who came out of Egypt under Moses? And with whom was He angry for 40 years? Was it not with those who sinned, whose carcasses fell in the wilderness?” This version was adopted by Chrysostom, Theodoret, and others of the Fathers; and is adopted by Rosenmuller, Clarke, Stuart, Pyle, and some others. In favor of it, it may be alleged:
(1)That the Greek will bear it, all the change required being in the punctuation;
(2)That it avoids the difficulty which exists in the other interpretation of supposing the apostle to imply that but few of them rebelled, when the truth was that it was nearly all;
(3)It thus accords with the remainder of the exhortation, which consists in a series of questions; and,
(4)It agrees with the scope and design of the whole.
The object was not to state that it was not all who came out of Egypt that rebelled, or that the number was small, but that the great body of them rebelled and fell in the wilderness, and that Christians should be admonished by their example. These reasons seem to be so strong as to make it probable that this is the true construction, and the sense then will be, “For who were they that having heard did provoke? Were they not all who came out of Egypt under Moses?”
When they had heard - Had heard God speaking to them, and giving them his commands.
Did provoke - Provoked him to anger; or their conduct was such as was suited to produce indignation; see the note on Hebrews 3:8.
Howbeit - Αλλά Alla. “But.” This particle “in a series of questions, and standing at the head of a question, means “but, further.” It serves to connect, and give intensity to the interrogation” - Stuart. Paul means to ask with emphasis whether the great mass of those who came out of Egypt did not apostatize? At the same time he means to intimate that there is no security that they who have witnessed - remarkable manifestations of the greatness of God, and who have partaken of extraordinary mercies, will not apostatize and perish. As the Hebrews, who heard God speak from Mount Sinai, revolted and perished, so it is possible that they who witness the mercies of God in redemption, may be in danger of abusing all those mercies, and of perishing. By the example, therefore, of the disobedient Israelites, he would admonish professed Christians of their danger.
Not all ... - According to the interpretation proposed above, “Were they not all who came out of Egypt?” Or “did not all who came out of Egypt?” The word “all” here is not to be taken in the strict sense, It is often used to denote the great body; a large proportion; or vast multitudes. Thus, it is used in Matthew 3:5, “Then went out to him Jerusalem, and all Judea, and all the region round about Jordan.” So in John 3:26, “The same baptizeth, and all people came to him.” So Philippians 2:21, “For all seek their own;” 2 Corinthians 3:2, “Ye are our epistle, known and read of all men.” “In fact” there were two exceptions - and but two - of the adults who came out of Egypt - Caleb and Joshua; Numbers 14:30. All the others complained against the Lord, and were prohibited from entering the promised land. Of the great multitudes who came out of Egypt, and who murmured, the exception was so small that the apostle had no scruple in saying in general that they were all rebellious.
Clarke's Notes on the Bible
Verse 16. For some, when they had heard, did provoke — There is a various reading here, which consists merely in the different placing of an accent, and yet gives the whole passage a different turn: - τινες, from τις, who, if read with the accent on the epsilon, τινες, is the plural indefinite, and signifies some, as in our translation; if read with the accent on the iota, τινες, it has an interrogative meaning; and, according to this, the whole clause, τίνες γαρ ακουσαντες παρεπικραναν: But who were those hearers who did bitterly provoke? αλλ' ου παντες οἱ εξελθοντες εξ Αιγυπτου δια Μωσεως; Were they not all they who came out of the land of Egypt by Moses? Or, the whole clause may be read with one interrogation: But who were those hearers that did bitterly provoke, but all those who came out of Egypt by Moses? This mode of reading is followed by some editions, and by Chrysostom and Theodoret, and by several learned moderns. It is more likely that this is the true reading, as all that follows to the end of the 18th verse is a series of interrogations.
Should it be said that all did not provoke, for Joshua and Caleb are expressly excepted; I answer, that the term all may be with great propriety used, when out of many hundreds of thousands only two persons were found who continued faithful. To these also we may add the priests and the whole tribe of Levi, who, it is very likely, did not provoke; for, as Dr. Macknight very properly remarks, they were not of the number of those who were to fight their way into Canaan, being entirely devoted to the service of the sanctuary. See Numbers 1:3; Numbers 1:45, and Numbers 1:49. And therefore what remained of them after forty years, no doubt, entered Canaan; for it appears from Numbers 34:17, and Joshua 24:33, that Eleazar, the son of Aaron, was one of those who did take possession of Canaan. Should it be still said our version appears to be most proper, because all did not provoke; it may be answered, that the common reading, τινες, some, is too contracted in its meaning to comprehend the hundreds of thousands who did rebel.
