¹ sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.

² tn Heb “and Yahweh spoke to Moses, saying.”

³ tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

⁴ sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.

⁵ sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.

⁶ tn Heb “and in all work”; “all” means “all kinds of” here.

⁷ tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.

⁸ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

⁹ tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

¹⁰ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

¹¹ tn Heb “all the vessels of the tent.”

¹² sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,

¹³ tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”

¹⁴ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

¹⁵ tn Or “your sanctifier.”

¹⁶ tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.

¹⁷ tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).

¹⁸ tn Heb “the one who does.”

¹⁹ tn “any” has been supplied.

²⁰ tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).

²¹ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

²² tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.

²³ tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.

²⁴ tn The expression again forms an adverbial accusative of time.

²⁵ sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

²⁶ sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

²⁷ tn Grk “Truly, truly, I say to you.”

²⁸ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

²⁹ tn Or “entrance.”

³⁰ tn Or “porter” (British English).

sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

³¹ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

³² tn Grk “For this one.”

³³ tn Grk “And he.” 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.

³⁴ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

³⁵ tn The word “sheep” is not in the Greek text, but is implied.

³⁶ tn Grk “because they know.”

³⁷ tn Or “someone whom they do not know.”

³⁸ tn Grk “know.”

³⁹ tn Or “the voice of someone they do not know.”

⁴⁰ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

⁴¹ tn Grk “these.”

⁴² tn Or “comprehend.”

⁴³ tn Grk “Truly, truly, I say to you.”

⁴⁴ tn Or “I am the sheep’s door.”

⁴⁵ tn Grk “are” (present tense).

⁴⁶ tn Or “the sheep did not hear them.”

⁴⁷ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

⁴⁸ sn That is, pasture land in contrast to cultivated land.

⁴⁹ tn That is, “to slaughter” (in reference to animals).

⁵⁰ tn That is, more than one would normally expect or anticipate.

⁵¹ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

⁵² tn Or “The good shepherd dies willingly.”

sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).

⁵³ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

⁵⁴ tn Grk “leaves.”

⁵⁵ tn Or “flees.”

⁵⁶ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

⁵⁷ tn Grk “does not have a care for the sheep.”

⁵⁸ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

⁵⁹ tn Grk “And I.” 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.

⁶⁰ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

⁶¹ tn Or “I die willingly.”

⁶² tn Or “on behalf of” or “for the sake of.”

⁶³ tn Grk “And I have.” 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.

⁶⁴ tn Or “that do not belong to”; Grk “that are not of.”

⁶⁵ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

⁶⁶ tn Grk “they will hear my voice.”

⁶⁷ tn Grk “voice, and.”

⁶⁸ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

⁶⁹ tn Grk “Because of this the Father loves me.”

⁷⁰ tn Or “die willingly.”

⁷¹ tn Or “give it up.”

⁷² tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

⁷³ tn Or “I have the right.”

⁷⁴ tn Or “I have the right.”

⁷⁵ tn Or “order.”

⁷⁶ tn Or perhaps “the Jewish religious leaders”; 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 could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

⁷⁷ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

⁷⁸ tn Or “the sayings.”

⁷⁹ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

⁸⁰ 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 “can it?”).

⁸¹ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. – when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).

⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸³ sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.

⁸⁴ tn Grk “in the temple.”

⁸⁵ tn Or “portico,” “colonnade”; Grk “stoa.”

sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.

⁸⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

⁸⁷ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

⁸⁸ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

⁸⁹ 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.

⁹⁰ tn Or “publicly.”

⁹¹ tn Grk “answered them.”

⁹² tn Or “the works.”

⁹³ tn Grk “And I give.”

⁹⁴ tn Or “will never die” or “will never be lost.”

⁹⁵ tn Or “no one will seize.”

⁹⁶ tn Or “is superior to all.”

⁹⁷ tn Or “no one can seize.”

⁹⁸ tn Grk “I and the Father.” The order has been reversed to reflect English style.

⁹⁹ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

¹⁰⁰ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

¹⁰¹ tn Grk “Jesus answered them.”

¹⁰² tn Or “good works.”

¹⁰³ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

¹⁰⁴ tn Grk “answered him.”

¹⁰⁵ tn Or “good work.”

¹⁰⁶ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

¹⁰⁷ tn Grk “and because.”

¹⁰⁸ tn Grk “you, a man, make yourself to be God.”

¹⁰⁹ tn Grk “answered them.”

¹¹⁰ sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?

¹¹¹ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

¹¹² tn Or “dedicated.”

¹¹³ tn Or “do.”

¹¹⁴ tn Or “works.”

¹¹⁵ tn Or “works.”

sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

¹¹⁶ tn Or “so that you may learn.”

¹¹⁷ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

¹¹⁸ tn Grk “they were seeking.”

¹¹⁹ tn Grk “he departed out of their hand.”

sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

¹²⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹²¹ tn The word “River” is not in the Greek text but is supplied for clarity.

¹²² sn John refers to John the Baptist.

¹²³ tn Grk “formerly.”

sn This refers to the city of Bethany across the Jordan River (see John 1:28).

¹²⁴ tn Grk “And many.” 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.

¹²⁵ sn John refers to John the Baptist.

¹²⁶ tn Grk “did.”

¹²⁷ tn Grk “this one.”

¹²⁸ tn Grk “in him.”

¹²⁹ sn The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).

¹³⁰ tn Heb “my son.”

¹³¹ tn Heb “within you” (so NASB, NIV); KJV, ASV, NRSV “with you.” BDB 860 s.v. צָפַן Qal.1 suggests that “within you” means “in your own keeping.”

¹³² tc Before v. 2 the LXX inserts: “My son, fear the Lord and you will be strong, and besides him, fear no other.” Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here; the advice is to listen to the teacher.

¹³³ tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”

¹³⁴ tn The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply “guard” (e.g., NIV, NCV, NLT).

¹³⁵ tn Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.

¹³⁶ tn Heb “fingers” (so KJV and many other English versions). In light of Deut 6:8, “fingers” appears to be a metonymy for the lower part of the arm.

¹³⁷ sn This is an allusion to Deut 6:8. Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.

¹³⁸ sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.

¹³⁹ tn The infinitive construct with the preposition shows the purpose of associating closely with wisdom: Wisdom will obviate temptations, the greatest being the sexual urge.

¹⁴⁰ tn Heb “strange” (so KJV, ASV).

¹⁴¹ tn Heb “strange woman.” This can be interpreted as a “wayward wife” (so NIV) or an “unfaithful wife” (so NCV). As discussed earlier, the designations “strange woman” and “foreign woman” could refer to Israelites who stood outside the community in their lawlessness and loose morals – an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [ATD], 19).

¹⁴² tn The term “you” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

¹⁴³ tn Heb “she makes smooth her words.” This expression means “she flatters with her words.”

¹⁴⁴ tn Heb “sons.”

¹⁴⁵ tn Heb “lad” or “youth.”

¹⁴⁶ tn Heb “heart.”

sn This young man who lacked wisdom is one of the simpletons, lacking keen judgment, one void of common sense (cf. NAB, NASB, NRSV, NLT) or understanding (cf. KJV, ASV). He is young, inexperienced, featherbrained (so D. Kidner, Proverbs [TOTC], 75).

¹⁴⁷ tn The verb צָעַד (tsa’ad) means “to step; to march.” It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.

¹⁴⁸ tn Heb “way of her house.” This expression uses an adverbial accusative of location, telling where he was marching along. The term “house” is the genitive of location, giving the goal.

¹⁴⁹ tn Heb “in the evening of the day.”

¹⁵⁰ tn Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”

¹⁵¹ tn The particle וְהִנֵּה (vÿhinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look! – there was a woman,” or “all of a sudden this woman….”

¹⁵² tn Heb “with the garment of a prostitute.” The noun שִׁית (shith, “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence.

¹⁵³ tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent – she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.

¹⁵⁴ tn Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.

¹⁵⁵ tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”

¹⁵⁶ tn The repetition of the noun “time, step,” usually translated “now, this time,” signifies here “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e).

¹⁵⁷ tn Heb “she makes bold her face.” The Hiphil perfect of עָזַז (’azar, “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT).

¹⁵⁸ tn Heb “with me.”

¹⁵⁹ tn Heb “I have peace offerings.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.

¹⁶⁰ tn Heb “to look diligently for your face.”

¹⁶¹ tn Heb “with spreads.” The sentence begins with the cognate accusative: “with spreads I have spread my bed.” The construction enhances the idea – she has covered her bed.

¹⁶² tn The feminine noun means “dark-hued stuffs” (BDB 310 s.v. חֲטֻבוֹת). The form is a passive participle from a supposed root II חָטַב (khatav), which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means “variegated”; cf. NAB “with brocaded cloths of Egyptian linen.” BDB’s translation of this colon is unsatifactory: “with dark hued stuffs of yarn from Egypt.”

¹⁶³ tn The form נִרְוֶה (nirveh) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”

¹⁶⁴ tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.

¹⁶⁵ tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”

¹⁶⁶ tn Heb “with love.”

¹⁶⁷ tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same.

¹⁶⁸ tn Heb “in his house.”

¹⁶⁹ tn Heb “in his hand.”

¹⁷⁰ tn Heb “he will come back at.”

¹⁷¹ tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.

¹⁷² tn Heb “she turned him aside.” This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.

¹⁷³ sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).

¹⁷⁴ tn Heb “smooth of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says.

¹⁷⁵ tn The verb means “to impel; to thrust; to banish,” but in this stem in this context “to compel; to force” into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.

¹⁷⁶ tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”

¹⁷⁷ tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”

¹⁷⁸ sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).

¹⁷⁹ tn The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.

¹⁸⁰ tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”

¹⁸¹ tn Heb “the words of my mouth.”

¹⁸² tn Heb “she has caused to fall.”

¹⁸³ tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”

¹⁸⁴ tn The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it.

sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.

¹⁸⁵ tn The Qal active participle modifies “ways” to Sheol. The “road,” as it were, descends to the place of death.

¹⁸⁶ tn “Chambers” is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation. Cf. NLT “Her bedroom is the den of death.”

¹⁸⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

¹⁸⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

¹⁸⁹ tn Or “some transgression” (L&N 88.297).

¹⁹⁰ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

¹⁹¹ tn Or “with a gentle spirit” or “gently.”

¹⁹² tn Grk “taking careful notice.”

¹⁹³ tn Or “determine the genuineness of.”

¹⁹⁴ tn Grk “he will have a reason for boasting.”

¹⁹⁵ tn Or “and not in regard to.” The idea of comparison is implied in the context.

¹⁹⁶ tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.

¹⁹⁷ tn Or “instructs,” “imparts.”

¹⁹⁸ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

¹⁹⁹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

²⁰⁰ tn 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.”

²⁰¹ tn Or “destruction.”

²⁰² tn See the note on the previous occurrence of the word “flesh” in this verse.

²⁰³ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

²⁰⁴ tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

²⁰⁵ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

²⁰⁶ tn Grk “to those who are members of the family of [the] faith.”

²⁰⁷ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

²⁰⁸ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

²⁰⁹ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

²¹⁰ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

²¹¹ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

²¹² tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

²¹³ tn Grk “is.”

²¹⁴ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).

²¹⁵ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

²¹⁶ tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”

²¹⁷ tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).

²¹⁸ tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.

²¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.