Exodus 28:1-43
Context28:1 1 “And you, bring near 2 to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests 3 – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 28:2 You must make holy garments 4 for your brother Aaron, for glory and for beauty. 5 28:3 You 6 are to speak to all who are specially skilled, 7 whom I have filled with the spirit of wisdom, 8 so that they may make 9 Aaron’s garments to set him apart 10 to minister as my priest. 28:4 Now these are the garments that they are to make: a breastpiece, 11 an ephod, 12 a robe, a fitted 13 tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests. 28:5 The artisans 14 are to use 15 the gold, blue, purple, scarlet, and fine linen.
28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer. 28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. 16 28:8 The artistically woven waistband 17 of the ephod that is on it is to be like it, of one piece with the ephod, 18 of gold, blue, purple, scarlet, and fine twisted linen.
28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, 19 28:10 six 20 of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. 21 28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; 22 you are to have them set 23 in gold filigree 24 settings. 28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. 25 28:13 You are to make filigree settings of gold 28:14 and two braided chains of pure gold, like a cord, and attach the chains to the settings.
28:15 “You are to make a breastpiece for use in making decisions, 26 the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen. 28:16 It is to be square 27 when 28 doubled, nine inches 29 long and nine inches wide. 28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row; 28:18 and the second row, a turquoise, a sapphire, and an emerald; 28:19 and the third row, a jacinth, an agate, and an amethyst; 28:20 and the fourth row, a chrysolite, an onyx, and a jasper. 30 They are to be enclosed in gold in their filigree settings. 28:21 The stones are to be for the names of the sons of Israel, twelve, according to the number of 31 their names. Each name according to the twelve tribes is to be like 32 the engravings of a seal.
28:22 “You are to make for the breastpiece braided chains like cords of pure gold, 28:23 and you are to make for the breastpiece two gold rings and attach 33 the two rings to the upper 34 two ends of the breastpiece. 28:24 You are to attach the two gold chains to the two rings at the ends of the breastpiece; 28:25 the other 35 two ends of the two chains you will attach to the two settings and then attach them 36 to the shoulder pieces of the ephod at the front of it. 28:26 You are to make two rings of gold and put them on the other 37 two ends of the breastpiece, on its edge that is on the inner side of the ephod. 28:27 You are to make two more 38 gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. 28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. 28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart 39 when he goes into the holy place, for a memorial before the Lord continually.
28:30 “You are to put the Urim and the Thummim 40 into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions 41 of the Israelites over his heart before the Lord continually.
28:31 “You are to make the robe 42 of the ephod completely blue. 28:32 There is to be an opening 43 in its top 44 in the center of it, with an edge all around the opening, the work of a weaver, 45 like the opening of a collar, 46 so that it cannot be torn. 47 28:33 You are to make pomegranates 48 of blue, purple, and scarlet all around its hem 49 and bells of gold between them all around. 28:34 The pattern is to be 50 a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. 28:35 The robe 51 is to be on Aaron as he ministers, 52 and his sound will be heard 53 when he enters the Holy Place before the Lord and when he leaves, so that he does not die.
28:36 “You are to make a plate 54 of pure gold and engrave on it the way a seal is engraved: 55 “Holiness to the Lord.” 56 28:37 You are to attach to it a blue cord so that it will be 57 on the turban; it is to be 58 on the front of the turban, 28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, 59 which the Israelites are to sanctify by all their holy gifts; 60 it will always be on his forehead, for their acceptance 61 before the Lord. 28:39 You are to weave 62 the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.
28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands 63 for glory and for beauty.
28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them 64 and ordain them 65 and set them apart as holy, 66 so that they may minister as my priests. 28:42 Make for them linen undergarments to cover their naked bodies; 67 they must cover 68 from the waist to the thighs. 28:43 These must be on Aaron and his sons when they enter 69 to the tent of meeting, or when they approach 70 the altar to minister in the Holy Place, so that they bear no iniquity and die. 71 It is to be a perpetual ordinance for him and for his descendants 72 after him. 73
John 7:1-53
Context7:1 After this 74 Jesus traveled throughout Galilee. 75 He 76 stayed out of Judea 77 because the Jewish leaders 78 wanted 79 to kill him. 7:2 Now the Jewish feast of Tabernacles 80 was near. 81 7:3 So Jesus’ brothers 82 advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. 83 7:4 For no one who seeks to make a reputation for himself 84 does anything in secret. 85 If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) 86
7:6 So Jesus replied, 87 “My time 88 has not yet arrived, 89 but you are ready at any opportunity! 90 7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up 91 to the feast yourselves. I am not going up to this feast 92 because my time 93 has not yet fully arrived.” 94 7:9 When he had said this, he remained in Galilee.
7:10 But when his brothers had gone up to the feast, then Jesus 95 himself also went up, not openly but in secret. 7:11 So the Jewish leaders 96 were looking for him at the feast, asking, “Where is he?” 97 7:12 There was 98 a lot of grumbling 99 about him among the crowds. 100 Some were saying, “He is a good man,” but others, “He deceives the common people.” 101 7:13 However, no one spoke openly about him for fear of the Jewish leaders. 102
7:14 When the feast was half over, Jesus went up to the temple courts 103 and began to teach. 104 7:15 Then the Jewish leaders 105 were astonished 106 and said, “How does this man know so much when he has never had formal instruction?” 107 7:16 So Jesus replied, 108 “My teaching is not from me, but from the one who sent me. 109 7:17 If anyone wants to do God’s will, 110 he will know about my teaching, whether it is from God or whether I speak from my own authority. 111 7:18 The person who speaks on his own authority 112 desires 113 to receive honor 114 for himself; the one who desires 115 the honor 116 of the one who sent him is a man of integrity, 117 and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps 118 the law! Why do you want 119 to kill me?”
7:20 The crowd 120 answered, “You’re possessed by a demon! 121 Who is trying to kill you?” 122 7:21 Jesus replied, 123 “I performed one miracle 124 and you are all amazed. 125 7:22 However, because Moses gave you the practice of circumcision 126 (not that it came from Moses, but from the forefathers), you circumcise a male child 127 on the Sabbath. 7:23 But if a male child 128 is circumcised 129 on the Sabbath so that the law of Moses is not broken, 130 why are you angry with me because I made a man completely well 131 on the Sabbath? 7:24 Do not judge according to external appearance, 132 but judge with proper 133 judgment.”
7:25 Then some of the residents of Jerusalem 134 began to say, “Isn’t this the man 135 they are trying 136 to kill? 7:26 Yet here he is, speaking publicly, 137 and they are saying nothing to him. 138 Do the rulers really know that this man 139 is the Christ? 140 7:27 But we know where this man 141 comes from. 142 Whenever the Christ 143 comes, no one will know where he comes from.” 144
7:28 Then Jesus, while teaching in the temple courts, 145 cried out, 146 “You both know me and know where I come from! 147 And I have not come on my own initiative, 148 but the one who sent me 149 is true. You do not know him, 150 7:29 but 151 I know him, because I have come from him 152 and he 153 sent me.”
7:30 So then they tried to seize Jesus, 154 but no one laid a hand on him, because his time 155 had not yet come. 7:31 Yet many of the crowd 156 believed in him and said, “Whenever the Christ 157 comes, he won’t perform more miraculous signs than this man did, will he?” 158
7:32 The Pharisees 159 heard the crowd 160 murmuring these things about Jesus, 161 so the chief priests and the Pharisees sent officers 162 to arrest him. 163 7:33 Then Jesus said, “I will be with you for only a little while longer, 164 and then 165 I am going to the one who sent me. 7:34 You will look for me 166 but will not find me, and where I am you cannot come.”
7:35 Then the Jewish leaders 167 said to one another, “Where is he 168 going to go that we cannot find him? 169 He is not going to go to the Jewish people dispersed 170 among the Greeks and teach the Greeks, is he? 171 7:36 What did he mean by saying, 172 ‘You will look for me 173 but will not find me, and where I am you cannot come’?”
7:37 On the last day of the feast, the greatest day, 174 Jesus stood up and shouted out, 175 “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. 176 Just as the scripture says, ‘From within him 177 will flow rivers of living water.’” 178 7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, 179 because Jesus was not yet glorified.) 180
7:40 When they heard these words, some of the crowd 181 began to say, “This really 182 is the Prophet!” 183 7:41 Others said, “This is the Christ!” 184 But still others said, “No, 185 for the Christ doesn’t come from Galilee, does he? 186 7:42 Don’t the scriptures say that the Christ is a descendant 187 of David 188 and comes from Bethlehem, 189 the village where David lived?” 190 7:43 So there was a division in the crowd 191 because of Jesus. 192 7:44 Some of them were wanting to seize him, but no one laid a hand on him. 193
7:45 Then the officers 194 returned 195 to the chief priests and Pharisees, 196 who said to them, “Why didn’t you bring him back with you?” 197 7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, 198 “You haven’t been deceived too, have you? 199 7:48 None of the rulers 200 or the Pharisees have believed in him, have they? 201 7:49 But this rabble 202 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 203 before and who was one of the rulers, 204 said, 205 7:51 “Our law doesn’t condemn 206 a man unless it first hears from him and learns 207 what he is doing, does it?” 208 7:52 They replied, 209 “You aren’t from Galilee too, are you? 210 Investigate carefully and you will see that no prophet 211 comes from Galilee!”
7:53 212 [[And each one departed to his own house.
Proverbs 4:1-27
Context4:1 Listen, children, 214 to a father’s instruction, 215
and pay attention so that 216 you may gain 217 discernment.
4:2 Because I give 218 you good instruction, 219
do not forsake my teaching.
4:3 When I was a son to my father, 220
a tender only child 221 before my mother,
4:4 he taught me, and he said to me:
“Let your heart lay hold of my words;
keep my commands so that 222 you will live.
4:5 Acquire wisdom, acquire understanding;
do not forget and do not turn aside from the words I speak. 223
4:6 Do not forsake wisdom, 224 and she will protect you;
love her, and she will guard you.
4:7 Wisdom is supreme 225 – so 226 acquire wisdom,
and whatever you acquire, 227 acquire understanding! 228
4:8 Esteem her highly 229 and she will exalt you;
she will honor you if you embrace her.
4:9 She will place a fair 230 garland on your head;
she will bestow 231 a beautiful crown 232 on you.”
4:10 Listen, my child, 233 and accept my words,
so that 234 the years of your life will be many. 235
4:11 I will guide you 236 in the way of wisdom
and I will lead you in upright paths. 237
4:12 When you walk, your steps 238 will not be hampered, 239
and when you run, 240 you will not stumble.
4:13 Hold on to instruction, 241 do not let it go;
protect it, 242 because it is your life.
4:14 Do not enter the path of the wicked
or walk 243 in the way of those who are evil.
4:15 Avoid it, do not go on it;
turn away from it, and go on. 244
4:16 For they cannot sleep unless they cause harm; 245
they are robbed of sleep 246 until they make someone stumble. 247
4:17 For they eat bread 248 gained from wickedness 249
and drink wine obtained from violence. 250
4:18 But the path of the righteous is like the bright morning light, 251
growing brighter and brighter 252 until full day. 253
4:19 The way of the wicked is like gloomy darkness; 254
they do not know what causes them to stumble. 255
4:20 My child, pay attention to my words;
listen attentively 256 to my sayings.
4:21 Do not let them depart 257 from your sight,
guard 258 them within your heart; 259
4:22 for they are life to those who find them
and healing to one’s entire body. 260
4:23 Guard your heart with all vigilance, 261
for from it are the sources 262 of life.
4:24 Remove perverse speech 263 from your mouth; 264
keep devious talk far from your lips. 265
4:25 Let your eyes look directly 266 in front of you
and let your gaze 267 look straight before you.
4:26 Make the path for your feet 268 level, 269
so that 270 all your ways may be established. 271
4:27 Do not turn 272 to the right or to the left;
turn yourself 273 away from evil. 274
Galatians 3:1-29
Context3:1 You 275 foolish Galatians! Who has cast a spell 276 on you? Before your eyes Jesus Christ was vividly portrayed 277 as crucified! 3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law 278 or by believing what you heard? 279 3:3 Are you so foolish? Although you began 280 with 281 the Spirit, are you now trying to finish 282 by human effort? 283 3:4 Have you suffered so many things for nothing? – if indeed it was for nothing. 3:5 Does God then give 284 you the Spirit and work miracles among you by your doing the works of the law 285 or by your believing what you heard? 286
3:6 Just as Abraham believed God, and it was credited to him as righteousness, 287 3:7 so then, understand 288 that those who believe are the sons of Abraham. 289 3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, 290 saying, “All the nations 291 will be blessed in you.” 292 3:9 So then those who believe 293 are blessed along with Abraham the believer. 3:10 For all who 294 rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” 295 3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. 296 3:12 But the law is not based on faith, 297 but the one who does the works of the law 298 will live by them. 299 3:13 Christ redeemed us from the curse of the law by becoming 300 a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) 301 3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, 302 so that we could receive the promise of the Spirit by faith.
3:15 Brothers and sisters, 303 I offer an example from everyday life: 304 When a covenant 305 has been ratified, 306 even though it is only a human contract, no one can set it aside or add anything to it. 3:16 Now the promises were spoken to Abraham and to his descendant. 307 Scripture 308 does not say, “and to the descendants,” 309 referring to many, but “and to your descendant,” 310 referring to one, who is Christ. 3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, 311 so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave 312 it to Abraham through the promise.
3:19 Why then was the law given? 313 It was added 314 because of transgressions, 315 until the arrival of the descendant 316 to whom the promise had been made. It was administered 317 through angels by an intermediary. 318 3:20 Now an intermediary is not for one party alone, but God is one. 319 3:21 Is the law therefore opposed to the promises of God? 320 Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. 321 3:22 But the scripture imprisoned 322 everything and everyone 323 under sin so that the promise could be given – because of the faithfulness 324 of Jesus Christ – to those who believe.
3:23 Now before faith 325 came we were held in custody under the law, being kept as prisoners 326 until the coming faith would be revealed. 3:24 Thus the law had become our guardian 327 until Christ, so that we could be declared righteous 328 by faith. 3:25 But now that faith has come, we are no longer under a guardian. 329 3:26 For in Christ Jesus you are all sons of God through faith. 330 3:27 For all of you who 331 were baptized into Christ have clothed yourselves with Christ. 3:28 There is neither Jew nor Greek, there is neither slave 332 nor free, there is neither male nor female 333 – for all of you are one in Christ Jesus. 3:29 And if you belong to Christ, then you are Abraham’s descendants, 334 heirs according to the promise.
1 sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.
2 tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.
3 tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.
4 sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.
5 tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.
6 tn Heb “And you, you will speak to.”
7 tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.
8 sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).
9 tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.
10 tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.
11 sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
12 sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
13 tn The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).
14 tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.
15 tn Heb “receive” or “take.”
16 tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”
17 tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.
18 tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.
19 tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.
20 tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.
21 tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.
22 sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.
23 tn Or “you will mount them” (NRSV similar).
24 tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”
25 sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.
26 tn Heb “a breastpiece of decision” (חֹשֶׁן מִשְׁפָּט, khoshen mishpat; so NAB). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [NCBC], 282).
27 tn Heb “four.”
28 tn “when” is added for clarification (U. Cassuto, Exodus, 375).
29 tn The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”
30 sn U. Cassuto (Exodus, 375-76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.
31 tn For clarity the words “the number of” have been supplied.
32 tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.
33 tn Heb “give, put.”
34 tn Here “upper” has been supplied.
35 tn Here “the other” has been supplied.
36 tn Here “them” has been supplied.
37 tn Here “other” has been supplied.
38 tn Here “more” has been supplied.
39 sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).
40 sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.
41 tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the
42 tn The מְעִיל (mÿ’il), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.
43 tn Heb “mouth” or “opening” (פִּי, pi; in construct).
44 tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.
45 tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.
46 tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.
47 tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).
48 sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.
49 tn The text repeats the idea: “you will make for its hem…all around its hem.”
50 tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
51 tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.
52 tn The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.
53 sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.
54 tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).
55 tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
56 sn The engraving was a perpetual reminder of the holiness that was due the
57 tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.
58 tn Heb “it will be,” an instruction imperfect.
59 tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).
60 tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.
61 tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.
62 tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).
63 sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).
64 sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
65 tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.
66 tn Traditionally “sanctify them” (KJV, ASV).
67 tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”
68 tn Heb “be.”
69 tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.
70 tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.
71 tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.
72 tn Heb “seed.”
73 sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.
74 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of
75 tn Grk “Jesus was traveling around in Galilee.”
76 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
77 tn Grk “he did not want to travel around in Judea.”
78 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
79 tn Grk “were seeking.”
80 tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.
81 sn Since the present verse places these incidents at the feast of Tabernacles (
82 tn Grk “his brothers.”
sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.
83 tn Grk “your deeds that you are doing.”
sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.
84 tn Or “seeks to be well known.”
85 sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)
86 sn This is a parenthetical note by the author.
87 tn Grk “Then Jesus said to them.”
88 tn Or “my opportunity.”
89 tn Or “is not yet here.”
90 tn Grk “your time is always ready.”
91 sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
92 tc Most
93 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
94 tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”
95 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
96 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
97 tn Grk “Where is that one?”
98 tn Grk “And there was.”
99 tn Or “complaining.”
100 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
101 tn Or “the crowd.”
102 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
103 tn Grk “to the temple.”
104 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.
105 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
106 tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.
107 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).
sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh – the preexistent Logos, creator of the universe and divine Wisdom personified – they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.
108 tn Grk “So Jesus answered and said to them.”
109 tn The phrase “the one who sent me” refers to God.
110 tn Grk “his will.”
111 tn Grk “or whether I speak from myself.”
112 tn Grk “who speaks from himself.”
113 tn Or “seeks.”
114 tn Or “praise”; Grk “glory.”
115 tn Or “seeks.”
116 tn Or “praise”; Grk “glory.”
117 tn Or “is truthful”; Grk “is true.”
118 tn Or “accomplishes”; Grk “does.”
119 tn Grk “seek.”
120 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
121 tn Grk “You have a demon!”
122 tn Grk “Who is seeking to kill you?”
sn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.
123 tn Grk “Jesus answered and said to them.”
124 tn Grk “I did one deed.”
125 sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
126 tn Grk “gave you circumcision.”
127 tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.
128 tn Grk “a man.” See the note on “male child” in the previous verse.
129 tn Grk “receives circumcision.”
130 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
131 tn Or “made an entire man well.”
132 tn Or “based on sight.”
133 tn Or “honest”; Grk “righteous.”
134 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
135 tn Grk “Is it not this one.”
136 tn Grk “seeking.”
137 tn Or “speaking openly.”
138 sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.
139 tn Grk “this one.”
140 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
141 tn Grk “this one.”
142 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
143 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
144 sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.
145 tn Grk “the temple.”
146 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
147 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
148 tn Grk “And I have not come from myself.”
149 tn The phrase “the one who sent me” refers to God.
150 tn Grk “the one who sent me is true, whom you do not know.”
151 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
152 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.
153 tn Grk “and that one.”
154 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
155 tn Grk “his hour.”
156 tn Or “The common people” (as opposed to the religious authorities).
157 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
158 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).
159 sn See the note on Pharisees in 1:24.
160 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
161 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
162 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
163 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
164 tn Grk “Yet a little I am with you.”
165 tn The word “then” is not in the Greek text, but is implied.
166 tn Grk “seek me.”
167 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
168 tn Grk “this one.”
169 tn Grk “will not find him.”
170 sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.
171 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).
sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.
172 tn Grk “What is this word that he said.”
173 tn Grk “seek me.”
174 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
175 tn Grk “Jesus stood up and cried out, saying.”
176 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The
177 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
178 sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
179 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT
180 sn This is a parenthetical note by the author.
181 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
182 tn Or “truly.”
183 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
184 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
185 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
186 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).
187 tn Grk “is from the seed” (an idiom for human descent).
188 sn An allusion to Ps 89:4.
189 sn An allusion to Mic 5:2.
map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
190 tn Grk “the village where David was.”
191 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
192 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
193 sn Compare John 7:30 regarding the attempt to seize Jesus.
194 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
195 tn Grk “came.”
196 sn See the note on Pharisees in 1:24.
197 tn Grk “Why did you not bring him?” The words “back with you” are implied.
198 tn Grk “answered them.”
199 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).
200 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
201 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
202 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
203 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
204 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
205 tn Grk “said to them.”
206 tn Grk “judge.”
207 tn Grk “knows.”
208 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).
209 tn Grk “They answered and said to him.”
210 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
211 tc At least one early and important ms (Ì66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.
tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì66 which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).
212 tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best
sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
213 sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
214 tn Heb “sons.”
215 tn Heb “discipline.”
216 tn The Qal infinitive construct with preposition ל (lamed) indicates the purpose/result of the preceding imperative.
217 tn Heb “know” (so KJV, ASV).
218 tn The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do.
219 tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.
220 tn Or “a boy with my father.”
221 tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.
tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh vÿyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).
222 tn The imperative with the vav expresses volitional sequence after the preceding imperative: “keep and then you will live,” meaning “keep so that you may live.”
223 tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”
sn The verse uses repetition for the imperative “acquire” to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning.
224 tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.
225 tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
226 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
227 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).
228 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
229 tn The verb is the Pilpel imperative from סָלַל (salal, “to lift up; to cast up”). So the imperative means “exalt her; esteem her highly; prize her.”
230 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
231 tn The verb מָגַן (magan) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).
232 sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.
233 tn Heb “my son” (likewise in v. 20).
234 tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.
235 tn Heb “and the years of life will be many for you.”
236 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous perfects, translated as an English present tense: The sage is now instructing or pointing the way.
sn The verb יָרָה (yarah) means “to teach; to instruct; to guide.” This is from the same root as the Hebrew word for “law” (torah). See G. R. Driver, “Hebrew Notes,” VT 1 (1951): 241-50; and J. L. Crenshaw, “The Acquisition of Knowledge in Israelite Wisdom Literature,” WW 7 (1986): 9.
237 tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom – the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”
238 sn The noun צַעֲדֶךָ (tsa’adekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtÿkha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight – morally and practically.
239 sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
240 sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).
241 tn Heb “discipline.”
242 tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
243 tn The verb אָשַׁר (’ashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
244 sn The verb עָבַר (’avar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
245 sn The verb is רָעַע (ra’a’), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
246 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
247 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
248 tn The noun is a cognate accusative stressing that they consume wickedness.
249 tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
250 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.
251 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.
252 tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.
253 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
254 sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.
255 tn Heb “in what they stumble.”
256 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.”
sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
257 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
258 tn Or “keep” (so KJV, NIV, NRSV and many others).
259 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”
260 tn Heb “to all of his flesh.”
261 tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).
262 sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
263 tn Heb “crookedness.” The noun עִקְּשׁוּת (’iqqÿshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
264 tn Heb “crookedness of mouth.”
265 tn Heb “deviousness of lips put far from you.”
266 tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).
267 tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
268 tn Heb “path of your foot.”
269 sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
270 tn The vav prefixed to the beginning of this dependent clause denotes purpose/result following the preceding imperative.
271 tn The Niphal jussive from כּוּן (cun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.
272 sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.
273 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglÿkha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
274 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.
275 tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.
276 tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).
277 tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).
278 tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.
279 tn Grk “by [the] hearing of faith.”
280 tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.
281 tn Or “by the Spirit.”
282 tn The verb ἐπιτελεῖσθε (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.
283 tn Grk “in/by [the] flesh.”
284 tn Or “provide.”
285 tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).
286 tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).
287 sn A quotation from Gen 15:6.
288 tn Grk “know.”
289 tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α).
290 tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.
291 tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”
292 sn A quotation from Gen 12:3; 18:18.
293 tn Grk “those who are by faith,” with the Greek expression “by faith” (ἐκ πίστεως, ek pistew") the same as the expression in v. 8.
294 tn Grk “For as many as.”
295 tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”
sn A quotation from Deut 27:26.
296 tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).
297 tn Grk “is not from faith.”
298 tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.
299 sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.
300 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.
301 sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.
302 tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”
303 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
304 tn Grk “I speak according to man,” referring to the illustration that follows.
305 tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.
306 tn Or “has been put into effect.”
307 tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).
308 tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.
309 tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.
310 tn See the note on “descendant” earlier in this verse.
sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.
311 tc Most
312 tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.
313 tn Grk “Why then the law?”
314 tc For προσετέθη (proseteqh) several Western
315 tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì46 F G it Irlat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.
316 tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.
317 tn Or “was ordered.” L&N 31.22 has “was put into effect” here.
318 tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.
319 tn The meaning of this verse is disputed. According to BDAG 634 s.v. μεσίτης, “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the εἶς θεός in giving the law.” See also A. Oepke, TDNT 4:598-624, esp. 618-19.
320 tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì46 B d Ambst lack the words. Ì46 and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (
321 tn Or “have been based on the law.”
322 tn Or “locked up.”
323 tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.
324 tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
325 tn Or “the faithfulness [of Christ] came.”
326 tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì46 א A B D* F G P Ψ 33 1739 al), C D1 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.
tn Grk “being confined.”
327 tn Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός, “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π. was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here.
328 tn Or “be justified.”
329 tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.
330 tn Or “For you are all sons of God through faith in Christ Jesus.”
331 tn Grk “For as many of you as.”
332 tn See the note on the word “slave” in 1:10.
333 tn Grk “male and female.”
334 tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.