Exodus 30:1-38 
Context30:1 1 “You are to make an altar for burning incense; 2 you are to make it of 3 acacia wood. 4 30:2 Its length is to be a foot and a half 5 and its width a foot and a half; it will be square. Its height is to be three feet, 6 with its horns of one piece with it. 7 30:3 You are to overlay it with pure gold – its top, 8 its four walls, 9 and its horns – and make a surrounding border of gold for it. 10 30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. 11 The rings 12 will be places 13 for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold.
30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you. 30:7 Aaron is to burn sweet incense 14 on it morning by morning; when he attends 15 to the lamps he is to burn incense. 16 30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; 17 once in the year 18 he is to make atonement on it throughout your generations. It is most holy to the Lord.” 19
30:11 20 The Lord spoke to Moses: 21 30:12 “When you take a census 22 of the Israelites according to their number, 23 then each man is to pay a ransom 24 for his life to the Lord when you number them, 25 so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered 26 is to pay this: a half shekel 27 according to the shekel of the sanctuary 28 (a shekel weighs twenty gerahs). The half shekel is to be an offering 29 to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 30:15 The rich are not to increase it, 30 and the poor are not to pay less than the half shekel when giving 31 the offering of the Lord, to make atonement 32 for your lives. 30:16 You are to receive the atonement money 33 from the Israelites and give it for the service 34 of the tent of meeting. It will be a memorial 35 for the Israelites before the Lord, to make atonement 36 for your lives.”
30:17 37 The Lord spoke to Moses: 38 30:18 “You are also to make a large bronze 39 basin with a bronze stand 40 for washing. You are to put it between the tent of meeting and the altar and put water in it, 41 30:19 and Aaron and his sons must wash their hands and their feet from it. 42 30:20 When they enter 43 the tent of meeting, they must wash with 44 water so that they do not die. 45 Also, when they approach 46 the altar to minister by burning incense 47 as an offering made by fire 48 to the Lord, 30:21 they must wash 49 their hands and their feet so that they do not die. And this 50 will be a perpetual ordinance for them and for their descendants 51 throughout their generations.” 52
30:22 53 The Lord spoke to Moses: 54 30:23 “Take 55 choice spices: 56 twelve and a half pounds 57 of free-flowing myrrh, 58 half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane, 30:24 and twelve and a half pounds of cassia, all weighed 59 according to the sanctuary shekel, and four quarts 60 of olive oil. 30:25 You are to make this 61 into 62 a sacred anointing oil, a perfumed compound, 63 the work of a perfumer. It will be sacred anointing oil.
30:26 “With it you are to anoint the tent of meeting, the ark of the testimony, 30:27 the table and all its utensils, the lampstand and its utensils, the altar of incense, 30:28 the altar for the burnt offering and all its utensils, and the laver and its base. 30:29 So you are to sanctify them, 64 and they will be most holy; 65 anything that touches them will be holy. 66
30:30 “You are to anoint Aaron and his sons and 67 sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations. 30:32 It must not be applied 68 to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you. 30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest 69 will be cut off 70 from his people.’”
30:34 The Lord said to Moses: “Take 71 spices, gum resin, 72 onycha, 73 galbanum, 74 and pure frankincense 75 of equal amounts 76 30:35 and make it into an incense, 77 a perfume, 78 the work of a perfumer. It is to be finely ground, 79 and pure and sacred. 30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. 30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord. 30:38 Whoever makes anything like it, to use as perfume, 80 will be cut off from his people.”
John 9:1-41
Context9:1 Now as Jesus was passing by, 81 he saw a man who had been blind from birth. 9:2 His disciples asked him, 82 “Rabbi, who committed the sin that caused him to be born blind, this man 83 or his parents?” 84 9:3 Jesus answered, “Neither this man 85 nor his parents sinned, but he was born blind so that 86 the acts 87 of God may be revealed 88 through what happens to him. 89 9:4 We must perform the deeds 90 of the one who sent me 91 as long as 92 it is daytime. Night is coming when no one can work. 9:5 As long as I am in the world, I am the light of the world.” 93 9:6 Having said this, 94 he spat on the ground and made some mud 95 with the saliva. He 96 smeared the mud on the blind man’s 97 eyes 9:7 and said to him, “Go wash in the pool of Siloam” 98 (which is translated “sent”). 99 So the blind man 100 went away and washed, and came back seeing.
9:8 Then the neighbors and the people who had seen him previously 101 as a beggar began saying, 102 “Is this not the man 103 who used to sit and beg?” 9:9 Some people said, 104 “This is the man!” 105 while others said, “No, but he looks like him.” 106 The man himself 107 kept insisting, “I am the one!” 108 9:10 So they asked him, 109 “How then were you made to see?” 110 9:11 He replied, 111 “The man called Jesus made mud, 112 smeared it 113 on my eyes and told me, 114 ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” 115 9:12 They said 116 to him, “Where is that man?” 117 He replied, 118 “I don’t know.”
9:13 They brought the man who used to be blind 119 to the Pharisees. 120 9:14 (Now the day on which Jesus made the mud 121 and caused him to see 122 was a Sabbath.) 123 9:15 So the Pharisees asked him again how he had gained his sight. 124 He replied, 125 “He put mud 126 on my eyes and I washed, and now 127 I am able to see.”
9:16 Then some of the Pharisees began to say, 128 “This man is not from God, because he does not observe 129 the Sabbath.” 130 But others said, “How can a man who is a sinner perform 131 such miraculous signs?” Thus there was a division 132 among them. 9:17 So again they asked the man who used to be blind, 133 “What do you say about him, since he caused you to see?” 134 “He is a prophet,” the man replied. 135
9:18 Now the Jewish religious leaders 136 refused to believe 137 that he had really been blind and had gained his sight until at last they summoned 138 the parents of the man who had become able to see. 139 9:19 They asked the parents, 140 “Is this your son, whom you say 141 was born blind? Then how does he now see?” 9:20 So his parents replied, 142 “We know that this is our son and that he was born blind. 9:21 But we do not know how he is now able to see, nor do we know who caused him to see. 143 Ask him, he is a mature adult. 144 He will speak for himself.” 9:22 (His parents said these things because they were afraid of the Jewish religious leaders. 145 For the Jewish leaders had already agreed that anyone who confessed Jesus 146 to be the Christ 147 would be put out 148 of the synagogue. 149 9:23 For this reason his parents said, “He is a mature adult, 150 ask him.”) 151
9:24 Then they summoned 152 the man who used to be blind 153 a second time and said to him, “Promise before God to tell the truth. 154 We know that this man 155 is a sinner.” 9:25 He replied, 156 “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.” 9:26 Then they said to him, “What did he do to you? How did he cause you to see?” 157 9:27 He answered, 158 “I told you already and you didn’t listen. 159 Why do you want to hear it 160 again? You people 161 don’t want to become his disciples too, do you?”
9:28 They 162 heaped insults 163 on him, saying, 164 “You are his disciple! 165 We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man 166 comes from!” 9:30 The man replied, 167 “This is a remarkable thing, 168 that you don’t know where he comes from, and yet he caused me to see! 169 9:31 We know that God doesn’t listen to 170 sinners, but if anyone is devout 171 and does his will, God 172 listens to 173 him. 174 9:32 Never before 175 has anyone heard of someone causing a man born blind to see. 176 9:33 If this man 177 were not from God, he could do nothing.” 9:34 They replied, 178 “You were born completely in sinfulness, 179 and yet you presume to teach us?” 180 So they threw him out.
9:35 Jesus heard that they had thrown him out, so he found the man 181 and said to him, “Do you believe in the Son of Man?” 182 9:36 The man 183 replied, 184 “And who is he, sir, that 185 I may believe in him?” 9:37 Jesus told him, “You have seen him; he 186 is the one speaking with you.” 187 9:38 [He said, “Lord, I believe,” and he worshiped him. 188 9:39 Jesus 189 said,] 190 “For judgment I have come into this world, so that those who do not see may gain their sight, 191 and the ones who see may become blind.”
9:40 Some of the Pharisees 192 who were with him heard this 193 and asked him, 194 “We are not blind too, are we?” 195 9:41 Jesus replied, 196 “If you were blind, you would not be guilty of sin, 197 but now because you claim that you can see, 198 your guilt 199 remains.” 200
Proverbs 6:1-35
Context6:1 My child, 202 if you have made a pledge 203 for your neighbor,
and 204 have become a guarantor 205 for a stranger, 206
6:2 if 207 you have been ensnared 208 by the words you have uttered, 209
and have been caught by the words you have spoken,
6:3 then, my child, do this in order to deliver yourself, 210
because you have fallen into your neighbor’s power: 211
go, humble yourself, 212
and appeal firmly 213 to your neighbor.
6:4 Permit no sleep to your eyes 214
or slumber to your eyelids.
6:5 Deliver yourself like a gazelle from a snare, 215
and like a bird from the trap 216 of the fowler.
6:6 Go to the ant, you sluggard; 217
observe its ways and be wise!
6:7 It has no commander,
overseer, or 218 ruler,
6:8 yet it prepares its food in the summer;
it gathers at the harvest what it will eat. 219
6:9 How long, you sluggard, will you lie there?
When will you rise from your sleep? 220
6:10 A little sleep, a little slumber,
a little folding of the hands to relax, 221
6:11 and your poverty will come like a robber, 222
and your need like an armed man. 223
6:12 A worthless and wicked person 224
walks around saying perverse 225 things; 226
6:13 he winks with his eyes,
signals with his feet,
and points with his fingers; 227
6:14 he plots evil with perverse thoughts 228 in his heart,
he spreads contention 229 at all times.
6:15 Therefore, his disaster will come suddenly;
in an instant 230 he will be broken, and there will be no remedy.
6:16 There are six things that the Lord hates,
even 231 seven 232 things that are an abomination to him: 233
6:17 haughty eyes, 234 a lying tongue, 235
and hands that shed innocent blood, 236
6:18 a heart that devises wicked plans, 237
feet that are swift to run 238 to evil,
6:19 a false witness who pours out lies, 239
and a person who spreads discord 240 among family members. 241
6:20 My child, guard the commands of your father
and do not forsake the instruction of your mother.
6:21 Bind them 242 on your heart continually;
fasten them around your neck.
6:22 When you walk about, 243 they 244 will guide you;
when you lie down, they will watch over you;
when you wake up, 245 they will talk 246 to you.
6:23 For the commandments 247 are like 248 a lamp, 249
instruction is like a light,
and rebukes of discipline are like 250 the road leading to life, 251
6:24 by keeping 252 you from the evil woman, 253
from the smooth tongue of 254 the loose woman. 255
6:25 Do not lust 256 in your heart for her beauty,
and do not let her captivate you with her alluring eyes; 257
6:26 for on account 258 of a prostitute one is brought down to a loaf of bread,
but the wife of another man 259 preys on your precious life. 260
6:27 Can a man hold 261 fire 262 against his chest 263
without 264 burning his clothes?
6:28 Can 265 a man walk on hot coals
without scorching his feet?
6:29 So it is with 266 the one who has sex with 267 his neighbor’s wife;
no one 268 who touches 269 her will escape 270 punishment. 271
6:30 People 272 do not despise a thief when he steals
to fulfill his need 273 when he is hungry.
6:31 Yet 274 if he is caught 275 he must repay 276 seven times over,
he might even have to give 277 all the wealth of his house.
6:32 A man who commits adultery with a woman lacks wisdom, 278
whoever does it destroys his own life. 279
6:33 He will be beaten and despised, 280
and his reproach will not be wiped away; 281
6:34 for jealousy kindles 282 a husband’s 283 rage,
and he will not show mercy 284 when he takes revenge.
6:35 He will not consider 285 any compensation; 286
he will not be willing, even if you multiply the compensation. 287
Galatians 5:1-26
Context5:1 For freedom 288 Christ has set us free. Stand firm, then, and do not be subject again to the yoke 289 of slavery. 5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey 290 the whole law. 5:4 You who are trying to be declared righteous 291 by the law have been alienated 292 from Christ; you have fallen away from grace! 5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness. 5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. 293
5:7 You were running well; who prevented you from obeying 294 the truth? 5:8 This persuasion 295 does not come from the one who calls you! 5:9 A little yeast makes the whole batch of dough rise! 296 5:10 I am confident 297 in the Lord that you will accept no other view. 298 But the one who is confusing 299 you will pay the penalty, 300 whoever he may be. 5:11 Now, brothers and sisters, 301 if I am still preaching circumcision, why am I still being persecuted? 302 In that case the offense of the cross 303 has been removed. 304 5:12 I wish those agitators 305 would go so far as to 306 castrate themselves! 307
5:13 For you were called to freedom, brothers and sisters; 308 only do not use your freedom as an opportunity to indulge your flesh, 309 but through love serve one another. 310 5:14 For the whole law can be summed up in a single commandment, 311 namely, “You must love your neighbor as yourself.” 312 5:15 However, if you continually bite and devour one another, 313 beware that you are not consumed 314 by one another. 5:16 But I say, live 315 by the Spirit and you will not carry out the desires of the flesh. 316 5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires 317 that are opposed to the flesh, for these are in opposition to 318 each other, so that you cannot do what you want. 5:18 But if you are led by the Spirit, you are not under the law. 5:19 Now the works of the flesh 319 are obvious: 320 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 321 hostilities, 322 strife, 323 jealousy, outbursts of anger, selfish rivalries, dissensions, 324 factions, 5:21 envying, 325 murder, 326 drunkenness, carousing, 327 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
5:22 But the fruit of the Spirit 328 is love, 329 joy, peace, patience, kindness, goodness, faithfulness, 330 5:23 gentleness, and 331 self-control. Against such things there is no law. 5:24 Now those who belong to Christ 332 have crucified the flesh 333 with its passions 334 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 335 the Spirit. 5:26 Let us not become conceited, 336 provoking 337 one another, being jealous 338 of one another.
1 sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).
2 tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).
3 tn This is an adverbial accusative explaining the material used in building the altar.
4 sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.
5 tn Heb “a cubit.”
6 tn Heb “two cubits.”
7 tn Heb “its horns from it.”
8 tn Heb “roof.”
9 tn Heb “its walls around.”
10 tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.
11 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.
12 tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.
13 tn Heb “for houses.”
14 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.
15 tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.
16 sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.
17 tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.
18 sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.
19 sn The phrase “most holy to the
20 sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the
21 tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).
22 tn The expression is “when you take [lift up] the sum [head] of the Israelites.”
23 tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.
24 tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).
25 tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”
26 sn Each man was to pass in front of the counting officer and join those already counted on the other side.
27 sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).
28 sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).
29 tn Or “contribution” (תְּרוּמָה, tÿrumah).
30 tn Or “pay more.”
31 tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.
32 tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.
33 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
34 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
35 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
36 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
37 sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash – they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.
38 tn Heb “and Yahweh spoke to Moses, saying.”
39 sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
40 tn Heb “and its stand bronze.”
41 tn The form is the adverb “there” with the directive qamets-he ( ָה).
42 tn That is, from water from it.
43 tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.
44 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).
45 tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.
46 tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.
47 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
48 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).
49 tn Heb “and [then] they will wash.”
50 tn The verb is “it will be.”
51 tn Heb “for his seed.”
52 tn Or “for generations to come”; it literally is “to their generations.”
sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.
53 sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.
54 tn Heb “and Yahweh spoke to Moses, saying.”
55 tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”
56 tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.
57 tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).
58 sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).
59 tn The words “all weighed” are added for clarity in English.
60 tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).
61 tn Heb “it.”
62 tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).
63 tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.
64 tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).
65 tn This is the superlative genitive again, Heb “holy of holies.”
66 tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.
67 tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.
68 tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.
69 tn Heb “a stranger,” meaning someone not ordained a priest.
70 sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.
71 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.
72 sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.
73 sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.
74 sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.
75 tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).
76 tn Heb “of each part there will be an equal part.”
77 tn This is an accusative of result or product.
78 tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.
79 tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.
80 tn Or to smell it, to use for the maker’s own pleasure.
81 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.
82 tn Grk “asked him, saying.”
83 tn Grk “this one.”
84 tn Grk “in order that he should be born blind.”
sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.
85 tn Grk “this one.”
86 tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”
87 tn Or “deeds”; Grk “works.”
88 tn Or “manifested,” “brought to light.”
89 tn Grk “in him.”
90 tn Grk “We must work the works.”
91 tn Or “of him who sent me” (God).
92 tn Or “while.”
93 sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).
94 tn Grk “said these things.”
95 tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.
96 tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.
97 tn Grk “on his.”
98 tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.
99 sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.
100 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
101 tn Or “formerly.”
102 tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.
103 tn Grk “the one.”
104 tn Grk “Others were saying.”
105 tn Grk “This is the one.”
106 tn Grk “No, but he is like him.”
107 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
108 tn Grk “I am he.”
109 tn Grk “So they were saying to him.”
110 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
111 tn Grk “That one answered.”
112 tn Or “clay” (moistened earth of a clay-like consistency).
113 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
114 tn Grk “said to me.”
115 tn Or “and I gained my sight.”
116 tn Grk “And they said.”
117 tn Grk “that one.” “Man” is more normal English style for the referent.
118 tn Grk “He said.”
119 tn Grk “who was formerly blind.”
120 sn See the note on Pharisees in 1:24.
121 tn Or “clay” (moistened earth of a clay-like consistency).
122 tn Grk “and opened his eyes” (an idiom referring to restoration of sight).
123 sn This is a parenthetical note by the author.
124 tn Or “how he had become able to see.”
sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).
125 tn Grk “And he said to them.”
126 tn Or “clay” (moistened earth of a clay-like consistency).
127 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).
128 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).
129 tn Grk “he does not keep.”
130 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
131 tn Grk “do.”
132 tn Or “So there was discord.”
133 tn Grk “the blind man.”
134 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
135 tn Grk “And he said, ‘He is a prophet.’”
sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”
136 tn Or “the Jewish religious 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”
137 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
138 tn Grk “they called.”
139 tn Or “the man who had gained his sight.”
140 tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.
141 tn The Greek pronoun and verb are both plural (both parents are addressed).
142 tn Grk “So his parents answered and said.”
143 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
144 tn Or “he is of age.”
145 tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.
146 tn Grk “confessed him.”
147 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.
148 tn Or “would be expelled from.”
149 sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.
150 tn Or “he is of age.”
151 sn This is a parenthetical note by the author explaining the parents’ response.
152 tn Grk “they called.”
153 tn Grk “who was blind.”
154 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
155 tn The phrase “this man” is a reference to Jesus.
156 tn Grk “Then that one answered.”
157 tn Grk “open your eyes” (an idiom referring to restoration of sight).
158 tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
159 tn Grk “you did not hear.”
160 tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.
161 tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.
162 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
163 tn The Greek word means “to insult strongly” or “slander.”
164 tn Grk “and said.”
165 tn Grk “You are that one’s disciple.”
166 tn Grk “where this one.”
167 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
168 tn Grk “For in this is a remarkable thing.”
169 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
170 tn Grk “God does not hear.”
171 tn Or “godly.”
172 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
173 tn Or “hears.”
174 tn Grk “this one.”
175 tn Or “Never from the beginning of time,” Grk “From eternity.”
176 tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).
177 tn Grk “this one.”
178 tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”
179 tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.
180 tn Grk “and are you teaching us?”
181 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
182 tc Although most witnesses (A L Θ Ψ 070 0250 Ë1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì66,75 א B D W sys) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.
183 tn Grk “That one.”
184 tn Grk answered and said.” This has been simplified in the translation to “replied.”
185 tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.
186 tn Grk “that one.”
187 tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.
188 sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.
189 tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
190 tc ‡ Some early and important witnesses (Ì75 א* W b sams ac2 mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì75 here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other
191 tn Or “that those who do not see may see.”
192 sn See the note on Pharisees in 1:24.
193 tn Grk “heard these things.”
194 tn Grk “and said to him.”
195 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 we?”).
196 tn Grk “Jesus said to them.”
197 tn Grk “you would not have sin.”
198 tn Grk “now because you say, ‘We see…’”
199 tn Or “your sin.”
200 sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).
201 sn The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the
202 tn Heb “my son” (likewise in vv. 3, 20).
203 sn It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well known (זָר, zar), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.
204 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
205 tn Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26).
206 tn Heb “stranger.” The term זוּר (zur, “stranger”) probably refers to a neighbor who was not well-known. Alternatively, it could describe a person who is living outside the norms of convention, a moral misfit in the community. In any case, this “stranger” is a high risk in any financial arrangement.
207 tn The term “if” does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.
208 tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared” – here in a business entanglement.
209 tn Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT).
210 tn The syntactical construction of imperative followed by an imperative + vav consecutive denotes purpose: “in order to be delivered.” The verb means “to deliver oneself, be delivered” in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a “brand snatched [Hophal stem] from the fire” (Zech 3:2).
211 tn Heb “have come into the hand of your neighbor” (so NASB; cf. KJV, ASV). The idiom using the “hand” means that the individual has come under the control or the power of someone else. This particular word for hand is used to play ironically on its first occurrence in v. 1.
212 tn In the Hitpael the verb רָפַס (rafas) means “to stamp oneself down” or “to humble oneself” (cf. KJV, NASB, NIV). BDB 952 s.v. Hithp suggests “become a suppliant.” G. R. Driver related it to the Akkadian cognate rapasu, “trample,” and interpreted as trampling oneself, swallowing pride, being unremitting in effort (“Some Hebrew Verbs, Nouns, and Pronouns,” JTS 30 [1929]: 374).
213 tn Heb “be bold.” The verb רָהַב (rahav) means “to act stormily; to act boisterously; to act arrogantly.” The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer. Cf. NIV “press your plea”; TEV “beg him to release you.”
214 tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”).
215 tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.
216 tc Heb “hand” (so KJV, NAB, NRSV). Some
217 sn The sluggard (עָצֵל, ’atsel) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).
218 tn The conjunction vav (ו) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax, 71, §433).
219 tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work – her products kings and private persons use for health – she is desired and respected by all – though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).
tn Heb “its food.”
220 sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.
221 sn The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin.
222 tn Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” (Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber.
223 tn The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47).
224 sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (bÿliyya’al) is a compound of the negative בְּלִי (bÿli) and a noun יַעַל (ya’al, “profit; worth”). Others suggest that the root is from בַּעַל (ba’al, “lord [of goats]”) or a derivative of בָּלַע (bala’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.
225 tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”
226 tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.
227 sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).
228 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
229 tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.
230 tn This word is a substantive that is used here as an adverbial accusative – with suddenness, at an instant.
231 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
232 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
233 tn Heb “his soul.”
234 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
235 tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The
236 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
237 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).
238 tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.
sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
239 sn The
240 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
241 tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”
sn These seven things the
242 sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.
243 tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.
244 tn Heb “it will guide you.” The verb is singular and the instruction is the subject.
245 tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.
246 sn The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.
247 tn Heb “the commandment” (so KJV, NASB, NRSV).
248 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
249 sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.
250 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
251 tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.
252 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application.
253 tc The word translated “woman” is modified by רַע (ra’, “evil”) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read “strange woman” as before, but there is not support for that. Some commentaries follow the LXX and read רַע as “wife of a neighbor” (cf. NAB; also NRSV “the wife of another”; CEV “someone else’s wife”) but that seems to be only a clarification.
254 tn The word “tongue” is not in construct; the word “foreign woman” is in apposition to “smooth of tongue,” specifying whose it is. The word “smooth” then is the object of the preposition, “tongue” is the genitive of specification, and “foreign woman” in apposition.
255 sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.
256 tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.
sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart – the seat of the will and the emotions – is only the heart reaching out after the sin.
257 tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.
258 tn The word בְעַד (bÿ’ad) may be taken either as “on account of” (= by means of a) prostitute (cf. ASV, NASB), or “for the price of” a prostitute (cf. NAB). Most expositors take the first reading, though that use of the preposition is unattested, and then must supply “one is brought to.” The verse would then say that going to a prostitute can bring a man to poverty, but going to another man’s wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.
259 tn Heb “the wife of a man.”
260 tn These two lines might be an example of synthetic parallelism, that is, “A, what’s more B.” The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect – moral and mortal! – of a man committing adultery with another man’s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a “meal ticket” to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy – the rage of the husband could very well kill him.
261 tn The Qal imperfect (with the interrogative) here has a potential nuance – “Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.
262 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ’esh) plays on the words “man” (אִישׁ,’ish) and “woman” (אִשָּׁה, ’ishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the
263 tn Heb “snatch up fire into his bosom.”
264 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
265 tn The particle indicates that this is another rhetorical question like that in v. 27.
266 tn Heb “thus is the one.”
267 tn Heb “who goes in to” (so NAB, NASB). The Hebrew verb בּוֹא (bo’, “to go in; to enter”) is used throughout scripture as a euphemism for the act of sexual intercourse. Cf. NIV, NRSV, NLT “who sleeps with”; NCV “have sexual relations with.”
268 tn Heb “anyone who touches her will not.”
269 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
270 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
271 tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8).
272 tn Heb “they do not despise.”
273 tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.
274 tn The term “yet” is supplied in the translation.
275 tn Heb “is found out.” The perfect tense with the vav (ו) consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect.
276 tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”
277 tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”
278 tn Heb “heart.” The term “heart” is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NCV, NRSV “has no sense.”
279 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
280 tn Heb “He will receive a wound and contempt.”
281 sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
282 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.
283 tn Heb “a man’s.”
284 tn The verb חָמַל (khamal) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).
285 tn Heb “lift up the face of,” meaning “regard.”
286 tn The word rendered “compensation” is כֹּפֶר (cofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.
287 tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).
288 tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
289 sn Here the yoke figuratively represents the burdensome nature of slavery.
290 tn Or “keep”; or “carry out”; Grk “do.”
291 tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).
292 tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”
293 tn Grk “but faith working through love.”
294 tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”
295 tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8 come from the same root in Greek.
296 tn Grk “A little leaven leavens the whole lump.”
297 tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8.
298 tn Grk “that you will think nothing otherwise.”
299 tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.
300 tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.
301 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
302 sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?
303 sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
304 tn Or “nullified.”
305 tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.
306 tn Grk “would even.”
307 tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.
308 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
309 tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
310 tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).
311 tn Or “can be fulfilled in one commandment.”
312 sn A quotation from Lev 19:18.
313 tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).
314 tn Or “destroyed.”
315 tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).
316 tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.
317 tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.
318 tn Or “are hostile toward” (L&N 39.1).
319 tn See the note on the word “flesh” in Gal 5:13.
320 tn Or “clear,” “evident.”
321 tn Or “witchcraft.”
322 tn Or “enmities,” “[acts of] hatred.”
323 tn Or “discord” (L&N 39.22).
324 tn Or “discord(s)” (L&N 39.13).
325 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
326 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
327 tn Or “revelings,” “orgies” (L&N 88.287).
328 tn That is, the fruit the Spirit produces.
329 sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.
330 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
331 tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.
332 tc ‡ Some
333 tn See the note on the word “flesh” in Gal 5:13.
334 tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
335 tn Or “let us also follow,” “let us also walk by.”
336 tn Or “falsely proud.”
337 tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”
338 tn Or “another, envying one another.”
