10:1 For I do not want you to be unaware, 1 brothers and sisters, 2 that our fathers were all under the cloud and all passed through the sea, 10:2 and all were baptized 3 into Moses in the cloud and in the sea, 10:3 and all ate the same spiritual food, 10:4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ. 10:5 But God was not pleased with most of them, for they were cut down in the wilderness. 10:6 These things happened as examples for us, so that we will not crave evil things as they did. 10:7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” 4 10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. 5 10:9 And let us not put Christ 6 to the test, as some of them did, and were destroyed by snakes. 7 10:10 And do not complain, as some of them did, and were killed by the destroying angel. 8 10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. 10:12 So let the one who thinks he is standing be careful that he does not fall. 10:13 No trial has overtaken you that is not faced by others. 9 And God is faithful: He 10 will not let you be tried beyond what you are able to bear, 11 but with the trial will also provide a way out so that you may be able to endure it.
1 tn Grk “ignorant.”
3 tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì46c B 1739 1881 Ï Or; the original hand of Ì46 read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).
4 tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).
sn A quotation from Exod 32:6.
6 tc Χριστόν (Criston, “Christ”) is attested in the majority of
8 tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”
sn This incident is recorded in Num 16:41-50.
9 tn Grk “except a human one” or “except one common to humanity.”
10 tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.
11 tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.