Exodus 29:1-46
Context29:1 1 “Now this is what 2 you are to do for them to consecrate them so that they may minister as my priests. Take a young 3 bull and two rams without blemish; 4 29:2 and 5 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 6 with oil – you are to make them using 7 fine wheat flour. 29:3 You are to put them in one basket and present 8 them in the basket, along with 9 the bull and the two rams.
29:4 “You are to present 10 Aaron and his sons at the entrance of the tent of meeting. You are to wash 11 them with water 29:5 and take the garments and clothe Aaron with the tunic, 12 the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 13 29:6 You are to put the turban on his head and put the holy diadem 14 on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. 15 29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons 16 and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate 17 Aaron and his sons.
29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 18 their hands on the head 19 of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar 20 with your finger; all the rest of 21 the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe 22 that is above the liver, and the two kidneys and the fat that is on them, and burn them 23 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 24 outside the camp. 25 It is the purification offering. 26
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 27 the whole ram on the altar. It is a burnt offering 28 to the Lord, a soothing aroma; it is an offering made by fire 29 to the Lord. 30
29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, 31 and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it 32 on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, 33 he and his garments along with his sons and his sons’ garments.
29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 34 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 35 – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these 36 in Aaron’s hands 37 and in his sons’ hands, and you are to wave them as a wave offering 38 before the Lord. 29:25 Then you are to take them from their hands and burn 39 them 40 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, 41 which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.
29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed 42 in them and consecrated 43 in them. 29:30 The priest who succeeds him 44 from his sons, when he first comes 45 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 46
29:31 “You are to take the ram of the consecration and cook 47 its meat in a holy place. 48 29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made 49 to consecrate and to set them apart, but no one else 50 may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings 51 or any of the bread is left over 52 until morning, then you are to burn up 53 what is left over. It must not be eaten, 54 because it is holy.
29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them 55 for 56 seven days. 29:36 Every day you are to prepare a bull for a purification offering 57 for atonement. 58 You are to purge 59 the altar by making atonement 60 for it, and you are to anoint it to set it apart as holy. 29:37 For seven days 61 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 62 Anything that touches the altar will be holy. 63
29:38 “Now this is what you are to prepare 64 on the altar every day continually: two lambs a year old. 29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. 65 29:40 With the first lamb offer a tenth of an ephah 66 of fine flour mixed with a fourth of a hin 67 of oil from pressed olives, and a fourth of a hin of wine as a drink offering. 29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.
29:42 “This will be a regular 68 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 69 with you to speak to you there. 29:43 There I will meet 70 with the Israelites, and it will be set apart as holy by my glory. 71
29:44 “So I will set apart as holy 72 the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. 29:45 I will reside 73 among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.
John 8:1-59
Context8:1 But Jesus went to the Mount of Olives. 74 8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach 75 them. 8:3 The experts in the law 76 and the Pharisees 77 brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, 78 “Teacher, this woman was caught in the very act of adultery. 8:5 In the law Moses commanded us to stone to death 79 such women. 80 What then do you say?” 8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against 81 him.) 82 Jesus bent down and wrote on the ground with his finger. 83 8:7 When they persisted in asking him, he stood up straight 84 and replied, 85 “Whoever among you is guiltless 86 may be the first to throw a stone at her.” 8:8 Then 87 he bent over again and wrote on the ground.
8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, 88 until Jesus was left alone with the woman standing before him. 8:10 Jesus stood up straight 89 and said to her, “Woman, 90 where are they? Did no one condemn you?” 8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] 91
8:12 Then Jesus spoke out again, 92 “I am the light of the world. 93 The one who follows me will never 94 walk in darkness, but will have the light of life.” 8:13 So the Pharisees 95 objected, 96 “You testify about yourself; your testimony is not true!” 97 8:14 Jesus answered, 98 “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people 99 do not know where I came from or where I am going. 100 8:15 You people 101 judge by outward appearances; 102 I do not judge anyone. 103 8:16 But if I judge, my evaluation is accurate, 104 because I am not alone when I judge, 105 but I and the Father who sent me do so together. 106 8:17 It is written in your law that the testimony of two men is true. 107 8:18 I testify about myself 108 and the Father who sent me testifies about me.”
8:19 Then they began asking 109 him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” 110 8:20 (Jesus 111 spoke these words near the offering box 112 while he was teaching in the temple courts. 113 No one seized him because his time 114 had not yet come.) 115
8:21 Then Jesus 116 said to them again, 117 “I am going away, and you will look for me 118 but will die in your sin. 119 Where I am going you cannot come.” 8:22 So the Jewish leaders 120 began to say, 121 “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 8:23 Jesus replied, 122 “You people 123 are from below; I am from above. You people are from this world; I am not from this world. 8:24 Thus I told you 124 that you will die in your sins. For unless you believe that I am he, 125 you will die in your sins.”
8:25 So they said to him, “Who are you?” Jesus replied, 126 “What I have told you from the beginning. 8:26 I have many things to say and to judge 127 about you, but the Father 128 who sent me is truthful, 129 and the things I have heard from him I speak to the world.” 130 8:27 (They did not understand that he was telling them about his Father.) 131
8:28 Then Jesus said, 132 “When you lift up the Son of Man, then you will know that I am he, 133 and I do nothing on my own initiative, 134 but I speak just what the Father taught me. 135 8:29 And the one who sent me is with me. He has not left me alone, 136 because I always do those things that please him.” 8:30 While he was saying these things, many people 137 believed in him.
8:31 Then Jesus said to those Judeans 138 who had believed him, “If you continue to follow my teaching, 139 you are really 140 my disciples 8:32 and you will know the truth, and the truth will set you free.” 141 8:33 “We are descendants 142 of Abraham,” they replied, 143 “and have never been anyone’s slaves! How can you say, 144 ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, 145 everyone who practices 146 sin is a slave 147 of sin. 8:35 The slave does not remain in the family 148 forever, but the son remains forever. 149 8:36 So if the son 150 sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. 151 But you want 152 to kill me, because my teaching 153 makes no progress among you. 154 8:38 I am telling you the things I have seen while with the 155 Father; 156 as for you, 157 practice the things you have heard from the 158 Father!”
8:39 They answered him, 159 “Abraham is our father!” 160 Jesus replied, 161 “If you are 162 Abraham’s children, you would be doing 163 the deeds of Abraham. 8:40 But now you are trying 164 to kill me, a man who has told you 165 the truth I heard from God. Abraham did not do this! 166 8:41 You people 167 are doing the deeds of your father.”
Then 168 they said to Jesus, 169 “We were not born as a result of immorality! 170 We have only one Father, God himself.” 8:42 Jesus replied, 171 “If God were your Father, you would love me, for I have come from God and am now here. 172 I 173 have not come on my own initiative, 174 but he 175 sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept 176 my teaching. 177 8:44 You people 178 are from 179 your father the devil, and you want to do what your father desires. 180 He 181 was a murderer from the beginning, and does not uphold the truth, 182 because there is no truth in him. Whenever he lies, 183 he speaks according to his own nature, 184 because he is a liar and the father of lies. 185 8:45 But because I am telling you 186 the truth, you do not believe me. 8:46 Who among you can prove me guilty 187 of any sin? 188 If I am telling you 189 the truth, why don’t you believe me? 8:47 The one who belongs to 190 God listens and responds 191 to God’s words. You don’t listen and respond, 192 because you don’t belong to God.” 193
8:48 The Judeans 194 replied, 195 “Aren’t we correct in saying 196 that you are a Samaritan and are possessed by a demon?” 197 8:49 Jesus answered, “I am not possessed by a demon, 198 but I honor my Father – and yet 199 you dishonor me. 8:50 I am not trying to get 200 praise for myself. 201 There is one who demands 202 it, and he also judges. 203 8:51 I tell you the solemn truth, 204 if anyone obeys 205 my teaching, 206 he will never see death.” 207
8:52 Then 208 the Judeans 209 responded, 210 “Now we know you’re possessed by a demon! 211 Both Abraham and the prophets died, and yet 212 you say, ‘If anyone obeys 213 my teaching, 214 he will never experience 215 death.’ 216 8:53 You aren’t greater than our father Abraham who died, are you? 217 And the prophets died too! Who do you claim to be?” 8:54 Jesus replied, 218 “If I glorify myself, my glory is worthless. 219 The one who glorifies me is my Father, about whom you people 220 say, ‘He is our God.’ 8:55 Yet 221 you do not know him, but I know him. If I were to say that I do not know him, 222 I would be a liar like you. But I do know him, and I obey 223 his teaching. 224 8:56 Your father Abraham was overjoyed 225 to see my day, and he saw it and was glad.” 226
8:57 Then the Judeans 227 replied, 228 “You are not yet fifty years old! 229 Have 230 you seen Abraham?” 8:58 Jesus said to them, “I tell you the solemn truth, 231 before Abraham came into existence, 232 I am!” 233 8:59 Then they picked up 234 stones to throw at him, 235 but Jesus hid himself and went out from the temple area. 236
Proverbs 5:1-23
Context5:1 My child, 238 be attentive to my wisdom,
pay close attention 239 to my understanding,
5:2 in order to safeguard 240 discretion, 241
and that your lips may guard knowledge.
5:3 For the lips 242 of the adulterous woman drip honey,
and her seductive words 243 are smoother than olive oil,
5:4 but in the end 244 she is bitter 245 as wormwood, 246
sharp as a two-edged 247 sword.
5:5 Her feet go down to death;
her steps lead straight to the grave. 248
5:6 Lest 249 she should make level the path leading to life, 250
her paths are unstable 251 but she does not know it. 252
5:7 So now, children, 253 listen to me;
do not turn aside from the words I speak. 254
5:8 Keep yourself 255 far 256 from her,
and do not go near the door of her house,
5:9 lest you give your vigor 257 to others
and your years to a cruel person,
5:10 lest strangers devour 258 your strength, 259
and your labor 260 benefit 261 another man’s house.
5:11 And at the end of your life 262 you will groan 263
when your flesh and your body are wasted away. 264
5:12 And you will say, “How I hated discipline!
My heart spurned reproof!
5:13 For 265 I did not obey my teachers 266
and I did not heed 267 my instructors. 268
5:14 I almost 269 came to complete ruin 270
in the midst of the whole congregation!” 271
5:15 Drink water from your own cistern
and running water from your own well. 272
5:16 Should your springs be dispersed 273 outside,
your streams of water in the wide plazas?
5:17 Let them be for yourself 274 alone,
and not for strangers with you. 275
5:18 May your fountain be blessed, 276
and may you rejoice 277 in your young wife 278 –
5:19 a loving doe, 279 a graceful deer;
may her breasts satisfy you at all times,
may you be captivated 280 by her love always.
5:20 But why should you be captivated, 281 my son, by an adulteress,
and embrace the bosom of a different woman? 282
5:21 For the ways of a person 283 are in front of the Lord’s eyes,
and the Lord 284 weighs 285 all that person’s 286 paths.
5:22 The wicked 287 will be captured by his 288 own iniquities, 289
and he will be held 290 by the cords of his own sin. 291
5:23 He will die because 292 there was no discipline;
because of the greatness of his folly 293 he will reel. 294
Galatians 4:1-31
Context4:1 Now I mean that the heir, as long as he is a minor, 295 is no different from a slave, though he is the owner 296 of everything. 4:2 But he is under guardians 297 and managers until the date set by his 298 father. 4:3 So also we, when we were minors, 299 were enslaved under the basic forces 300 of the world. 4:4 But when the appropriate time 301 had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 302 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls 303 “Abba! 304 Father!” 4:7 So you are no longer a slave but a son, and if you are 305 a son, then you are also an heir through God. 306
4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. 307 4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless 308 basic forces? 309 Do you want to be enslaved to them all over again? 310 4:10 You are observing religious 311 days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain. 4:12 I beg you, brothers and sisters, 312 become like me, because I have become like you. You have done me no wrong!
4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 4:14 and though my physical condition put you to the test, you did not despise or reject me. 313 Instead, you welcomed me as though I were an angel of God, 314 as though I were Christ Jesus himself! 315 4:15 Where then is your sense of happiness 316 now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 4:16 So then, have I become your enemy by telling you the truth? 317
4:17 They court you eagerly, 318 but for no good purpose; 319 they want to exclude you, so that you would seek them eagerly. 320 4:18 However, it is good 321 to be sought eagerly 322 for a good purpose 323 at all times, and not only when I am present with you. 4:19 My children – I am again undergoing birth pains until Christ is formed in you! 324 4:20 I wish I could be with you now and change my tone of voice, 325 because I am perplexed about you.
4:21 Tell me, you who want to be under the law, do you not understand the law? 326 4:22 For it is written that Abraham had two sons, one by the 327 slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, 328 while the other, the son by the free woman, was born through the promise. 4:24 These things may be treated as an allegory, 329 for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, 330 and she is our mother. 4:27 For it is written:
“Rejoice, O barren woman who does not bear children; 331
break forth and shout, you who have no birth pains,
because the children of the desolate woman are more numerous
than those of the woman who has a husband.” 332
4:28 But you, 333 brothers and sisters, 334 are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent 335 persecuted the one born according to the Spirit, 336 so it is now. 4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” 337 of the free woman. 4:31 Therefore, brothers and sisters, 338 we are not children of the slave woman but of the free woman.
1 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
2 tn Heb “the thing.”
3 tn Literally: “take one bull, a ‘son’ of the herd.”
4 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
5 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
6 tn Or “anointed” (KJV, ASV).
7 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
8 tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.
9 tn Heb “and with.”
10 tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.
11 sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
12 tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.
13 tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).
14 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
15 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.
16 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.
17 tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.
18 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
19 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
20 sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).
21 tn The phrase “rest of” has been supplied in the translation for clarification.
22 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
23 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.
24 tn Heb “burn with fire.”
25 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
26 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.
27 tn Heb “turn to sweet smoke.”
28 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
29 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
30 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
31 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.
32 tn Here “it” has been supplied.
33 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.
34 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
35 tn Heb “filling.”
36 tn Heb “the whole” or “the all.”
37 tn Heb “palms.”
38 tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
39 tn “turn to sweet smoke.”
40 tn “them” has been supplied.
41 sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.
42 tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
43 tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
44 tn Heb “after him”; NCV, NLT “after Aaron.”
45 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
46 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
47 tn Or “boil” (see Lev 8:31).
48 sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
49 tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
50 tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
51 tn Or “ordination offerings” (Heb “fillings”).
52 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
53 tn Heb “burn with fire.”
54 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
55 tn Heb “you will fill their hand.”
56 tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.
57 tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.
58 sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.
59 tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.
60 tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”
61 tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
62 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
63 sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).
64 tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.
65 tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5
66 tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).
67 tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).
68 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
69 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
70 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.
71 tn Or “will be sanctified by my glory” (KJV and ASV both similar).
sn The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh’s presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Exod 40:34f.).
72 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
73 tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.
74 sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.
75 tn An ingressive sense for the imperfect fits well here following the aorist participle.
76 tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
77 sn See the note on Pharisees in 1:24.
78 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
79 sn An allusion to Lev 20:10 and Deut 22:22-24.
80 sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.
81 tn Grk “so that they could accuse.”
82 sn This is a parenthetical note by the author of 7:53–8:11.
83 tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).
84 tn Or “he straightened up.”
85 tn Grk “and said to them.”
86 tn Or “sinless.”
87 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.
88 tn Or “beginning from the eldest.”
89 tn Or “straightened up.”
90 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
91 tc The earliest and best
92 tn Grk “Then again Jesus spoke to them saying.”
93 sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.
94 tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.
95 sn See the note on Pharisees in 1:24.
96 tn Grk “Then the Pharisees said to him.”
97 sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.
98 tn Grk “Jesus answered and said to them.”
99 tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.
100 sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.
101 tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.
102 tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.
103 sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.
104 tn Grk “my judgment is true.”
105 tn The phrase “when I judge” is not in the Greek text, but is implied by the context.
106 tn The phrase “do so together” is not in the Greek text, but is implied by the context.
107 sn An allusion to Deut 17:6.
108 tn Grk “I am the one who testifies about myself.”
109 tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.
110 sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).
111 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
112 tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).
113 tn Grk “the temple.”
114 tn Grk “his hour.”
115 sn This is a parenthetical note by the author.
116 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
117 tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.
118 tn Grk “you will seek me.”
119 tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.
120 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 refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.
121 tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.
122 tn Grk “And he said to them.”
123 tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.
124 tn Grk “thus I said to you.”
125 tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).
sn See the note on Christ in 1:20.
126 tn Grk “Jesus said to them.”
127 tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.
128 tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.
129 tn Grk “true” (in the sense of one who always tells the truth).
130 tn Grk “and what things I have heard from him, these things I speak to the world.”
131 sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.
132 tn Grk “Then Jesus said to them” (the words “to them” are not found in all
133 tn Grk “that I am.” See the note on this phrase in v. 24.
134 tn Grk “I do nothing from myself.”
135 tn Grk “but just as the Father taught me, these things I speak.”
136 tn That is, “he has not abandoned me.”
137 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
138 tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), 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; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).
139 tn Grk “If you continue in my word.”
140 tn Or “truly.”
141 tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.
sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).
142 tn Grk “We are the seed” (an idiom).
143 tn Grk “They answered to him.”
144 tn Or “How is it that you say.”
145 tn Grk “Truly, truly, I say to you.”
146 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.
147 tn See the note on the word “slaves” in 4:51.
148 tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).
149 sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
150 tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).
151 tn Grk “seed” (an idiom).
152 tn Grk “you are seeking.”
153 tn Grk “my word.”
154 tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.
155 tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of
156 tn Grk “The things which I have seen with the Father I speak about.”
157 tn Grk “and you.”
158 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
159 tn Grk “They answered and said to him.”
160 tn Or “Our father is Abraham.”
161 tn Grk “Jesus said to them.”
162 tc Although most
163 tc Some important
tn Or “you would do.”
164 tn Grk “seeking.”
165 tn Grk “has spoken to you.”
166 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
167 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
168 tc ‡ Important and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì66,75 C D Θ Ψ 0250 Ë13 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
169 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
170 sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.
171 tn Grk “Jesus said to them.”
172 tn Or “I came from God and have arrived.”
173 tn Grk “For I.” Here γάρ (gar) has not been translated.
174 tn Grk “from myself.”
175 tn Grk “that one” (referring to God).
176 tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.
177 tn Grk “my word.”
178 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
179 tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).
180 tn Grk “the desires of your father you want to do.”
181 tn Grk “That one” (referring to the devil).
182 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
183 tn Grk “Whenever he speaks the lie.”
184 tn Grk “he speaks from his own.”
185 tn Grk “because he is a liar and the father of it.”
186 tn Or “because I tell you.”
187 tn Or “can convict me.”
188 tn Or “of having sinned”; Grk “of sin.”
189 tn Or “if I tell you.”
190 tn Grk “who is of.”
191 tn Grk “to God hears” (in the sense of listening to something and responding to it).
192 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
193 tn Grk “you are not of God.”
194 tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
195 tn Grk “answered and said to him.”
196 tn Grk “Do we not say rightly.”
197 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.
198 tn Grk “I do not have a demon.”
199 tn “Yet” is supplied to show the contrastive element present in the context.
200 tn Grk “I am not seeking.”
201 tn Grk “my glory.”
202 tn Grk “who seeks.”
203 tn Or “will be the judge.”
204 tn Grk “Truly, truly, I say to you.”
205 tn Grk “If anyone keeps.”
206 tn Grk “my word.”
207 tn Grk “he will never see death forever.” The Greek negative here is emphatic.
sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.
208 tc ‡ Important and early witnesses (Ì66 א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì75 D L Ψ 070 Ë1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì75) has the conjunction, the combination of Ì66 א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
209 tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).
210 tn Grk “said to him.”
211 tn Grk “you have a demon.”
212 tn “Yet” has been supplied to show the contrastive element present in the context.
213 tn Grk “If anyone keeps.”
214 tn Grk “my word.”
215 tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
216 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
217 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?”).
218 tn Grk “Jesus answered.”
219 tn Grk “is nothing.”
220 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
221 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
222 tn Grk “If I say, ‘I do not know him.’”
223 tn Grk “I keep.”
224 tn Grk “his word.”
225 tn Or “rejoiced greatly.”
226 tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.
227 tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.
228 tn Grk “said to him.”
229 tn Grk ‘You do not yet have fifty years” (an idiom).
230 tn Grk “And have.”
231 tn Grk “Truly, truly, I say to you.”
232 tn Grk “before Abraham was.”
233 sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
234 tn Grk “they took up.”
235 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
236 tc Most later witnesses (A Θc Ë1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several
tn Grk “from the temple.”
237 sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.
238 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.
239 tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”
240 tn Heb “keep, protect, guard.”
241 sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
242 sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3,” Bib 54 (1973): 65-66.
243 tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”
244 sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
245 sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
246 tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).
247 sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
248 tn The term שְׁאוֹל (she’ol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed.
sn The terms death and grave could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery.
249 tn The particle פֶּן (pen) means “lest” (probably from “for the aversion of”). It occurs this once, unusually, preceding the principal clause (BDB 814 s.v.). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly.
250 tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).
251 sn The verb נוּעַ (nua’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).
252 sn The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6,” JTS 37 (1936): 59.
253 tn Heb “sons.”
254 tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
255 tn Heb “your way.”
256 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).
257 sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.
258 tn Or “are sated, satisfied.”
259 tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.
260 tn “labor, painful toil.”
261 tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
262 tn Heb “at your end.”
263 tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.
sn The verb means “to growl, groan.” It refers to a lion when it devours its prey, and to a sufferer in pain or remorse (e.g., Ezek 24:23).
264 tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”
265 tn The vav that introduces this clause functions in an explanatory sense.
266 tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).
267 sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.
268 tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.
269 tn The expression כִּמְעַט (kim’at) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”
270 tn Heb “I was in all evil” (cf. KJV, ASV).
271 tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.
272 sn Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18,” JNSL 13 [1987]: 61-68).
273 tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.
274 tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (lÿvadekha) is appositional, underscoring the possession as exclusive.
275 sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.
276 sn The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ, barakh) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.
277 tn The form is a Qal imperative with a vav (ו) of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated.
278 tn Or “in the wife you married when you were young” (cf. NCV, CEV); Heb “in the wife of your youth” (so NIV, NLT). The genitive functions as an attributive adjective: “young wife” or “youthful wife.” Another possibility is that it refers to the age in which a man married his wife: “the wife you married in your youth.”
279 tn The construct expression “a doe of loves” is an attributive genitive, describing the doe with the word “loves.” The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a “deer of grace” – a graceful deer.
sn The imagery for intimate love in marriage is now employed to stress the beauty of sexual fulfillment as it was intended. The doe and deer, both implied comparisons, exhibit the grace and love of the wife.
280 sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).
281 tn In the interrogative clause the imperfect has a deliberative nuance.
282 tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community – she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”
283 tn Heb “man.”
284 tn Heb “he”; the referent (the
285 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
286 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
287 tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).
288 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
289 tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.
290 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
291 tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”
292 tn The preposition בּ (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).
293 sn The word אִוַּלְתּוֹ (’ivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (’evil, “foolish; fool”). The noun אִוֶּלֶת (’ivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.
294 sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
295 tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
296 tn Grk “master” or “lord” (κύριος, kurios).
297 tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.
298 tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).
299 tn See the note on the word “minor” in 4:1.
300 tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.
301 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
302 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
303 tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.
304 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).
305 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
306 tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì46 א* A B C* 33 1739*vid lat bo Cl).
307 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
308 tn Or “useless.” See L&N 65.16.
309 tn See the note on the phrase “basic forces” in 4:3.
310 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
311 tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.
312 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
313 tn Grk “your trial in my flesh you did not despise or reject.”
314 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
315 tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.
316 tn Or “blessedness.”
317 tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).
318 tn Or “They are zealous for you.”
319 tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).
320 tn Or “so that you would be zealous.”
321 tn Or “commendable.”
322 tn Or “to be zealous.”
323 tn Grk “But it is always good to be zealous in good.”
324 tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.
sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).
325 tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.
326 tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.
327 tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.
328 tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”
329 tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.
330 sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.
331 tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
332 tn Grk “because more are the children of the barren one than of the one having a husband.”
sn A quotation from Isa 54:1.
333 tc Most
334 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
335 tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.
336 tn Or “the one born by the Spirit’s [power].”
337 sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.
338 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.