Kisah Para Rasul 24:15

24:15 I have ¹  a hope in God (a hope ²  that ³  these men ⁴  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁵ 

Kisah Para Rasul 24:26

24:26 At the same time he was also hoping that Paul would give him money, ⁶  and for this reason he sent for Paul ⁷  as often as possible ⁸  and talked ⁹  with him.

Kisah Para Rasul 24:2

24:2 When Paul ¹⁰  had been summoned, Tertullus began to accuse him, ¹¹  saying, “We have experienced a lengthy time ¹²  of peace through your rule, ¹³  and reforms ¹⁴  are being made in this nation ¹⁵  through your foresight. ¹⁶ 

1 Samuel 23:3

23:3 But David’s men said to him, “We are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?”

Ayub 29:14

29:14 I put on righteousness and it clothed me, ¹⁷ 

my just dealing ¹⁸  was like a robe and a turban;

Mazmur 11:7

11:7 Certainly ¹⁹  the Lord is just; ²⁰ 

he rewards godly deeds; ²¹ 

the upright will experience his favor. ²² 

Mazmur 45:7

45:7 You love ²³  justice and hate evil. ²⁴ 

For this reason God, your God ²⁵  has anointed you ²⁶ 

with the oil of joy, ²⁷  elevating you above your companions. ²⁸ 

Mazmur 58:1-2

Psalm 58 ²⁹ 

For the music director; according to the al-tashcheth style; ³⁰  a prayer ³¹  of David.

58:1 Do you rulers really pronounce just decisions? ³² 

Do you judge people ³³  fairly?

58:2 No! ³⁴  You plan how to do what is unjust; ³⁵ 

you deal out violence in the earth. ³⁶ 

Mazmur 72:2

72:2 Then he will judge ³⁷  your people fairly,

and your oppressed ones ³⁸  equitably.

Mazmur 82:1-4

Psalm 82 ³⁹ 

A psalm of Asaph.

82:1 God stands in ⁴⁰  the assembly of El; ⁴¹ 

in the midst of the gods ⁴²  he renders judgment. ⁴³ 

82:2 He says, ⁴⁴  “How long will you make unjust legal decisions

and show favoritism to the wicked? ⁴⁵  (Selah)

82:3 Defend the cause of the poor and the fatherless! ⁴⁶ 

Vindicate the oppressed and suffering!

82:4 Rescue the poor and needy!

Deliver them from the power ⁴⁷  of the wicked!

Amsal 16:12

16:12 Doing wickedness ⁴⁸  is an abomination to kings,

because a throne ⁴⁹  is established in righteousness.

Pengkhotbah 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ⁵⁰ 

In the place of justice, there was wickedness,

and in the place of fairness, ⁵¹  there was wickedness.

Yesaya 1:21

Purifying Judgment

1:21 How tragic that the once-faithful city

has become a prostitute! ⁵² 

She was once a center of ⁵³  justice,

fairness resided in her,

but now only murderers. ⁵⁴ 

Yesaya 16:5

16:5 Then a trustworthy king will be established;

he will rule in a reliable manner,

this one from David’s family. ⁵⁵ 

He will be sure to make just decisions

and will be experienced in executing justice. ⁵⁶ 

Yesaya 61:8

61:8 For I, the Lord, love justice

and hate robbery and sin.

I will repay them because of my faithfulness; ⁵⁷ 

I will make a permanent covenant with them.

Yeremia 22:3

22:3 The Lord says, “Do what is just and right. Deliver those who have been robbed from those ⁵⁸  who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. ⁵⁹  Do not kill innocent people ⁶⁰  in this land.

Yeremia 22:15-17

22:15 Does it make you any more of a king

that you outstrip everyone else in ⁶¹  building with cedar?

Just think about your father.

He was content that he had food and drink. ⁶² 

He did what was just and right. ⁶³ 

So things went well with him.

22:16 He upheld the cause of the poor and needy.

So things went well for Judah.’ ⁶⁴ 

The Lord says,

‘That is a good example of what it means to know me.’ ⁶⁵ 

22:17 But you are always thinking and looking

for ways to increase your wealth by dishonest means.

Your eyes and your heart are set

on killing some innocent person

and committing fraud and oppression. ⁶⁶ 

Yehezkiel 45:9

45:9 “‘This is what the sovereign Lord says: Enough, you princes of Israel! Put away violence and destruction, and do what is just and right. Put an end to your evictions of my people, ⁶⁷  declares the sovereign Lord.

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ⁶⁸ 

Hosea 10:4

10:4 They ⁶⁹  utter empty words, ⁷⁰ 

taking ⁷¹  false oaths and making empty ⁷²  agreements.

Therefore legal disputes sprout up

like poisonous weeds ⁷³  in the furrows of a plowed field.

Hosea 10:12

10:12 Sow righteousness for yourselves,

reap unfailing love.

Break up the unplowed ground for yourselves,

for it is time to seek the Lord,

until he comes and showers deliverance ⁷⁴  on you.

Amos 5:24

5:24 Justice must flow like torrents of water,

righteous actions ⁷⁵  like a stream that never dries up.

Amos 6:12

6:12 Can horses run on rocky cliffs?

Can one plow the sea with oxen? ⁷⁶ 

Yet you have turned justice into a poisonous plant,

and the fruit of righteous actions into a bitter plant. ⁷⁷ 

Yohanes 16:8

16:8 And when he ⁷⁸  comes, he will prove the world wrong ⁷⁹  concerning sin and ⁸⁰  righteousness and ⁸¹  judgment –

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ⁸² 

Yohanes 3:7

3:7 Do not be amazed that I said to you, ‘You must all ⁸³  be born from above.’ ⁸⁴ 

Yohanes 3:10

3:10 Jesus answered, ⁸⁵  “Are you the teacher of Israel and yet you don’t understand these things? ⁸⁶ 

[24:15]  ¹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ² sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ³ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁴ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁵ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:26]  ⁶ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁸ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁹ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:2]  ¹⁰ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ¹¹ tn Or “began to bring charges, saying.”

[24:2]  ¹² tn Grk “experienced much peace.”

[24:2]  ¹³ tn Grk “through you” (“rule” is implied).

[24:2]  ¹⁴ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ¹⁵ tn Or “being made for this people.”

[24:2]  ¹⁶ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[29:14]  ¹⁷ tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous.

[29:14]  ¹⁸ tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.

[11:7]  ¹⁹ tn Or “for.”

[11:7]  ²⁰ tn Or “righteous.”

[11:7]  ²¹ tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”

[11:7]  ²² tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.

[45:7]  ²³ sn To love justice means to actively promote it.

[45:7]  ²⁴ sn To hate evil means to actively oppose it.

[45:7]  ²⁵ tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

[45:7]  ²⁶ sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.

[45:7]  ²⁷ sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.

[45:7]  ²⁸ tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.

[45:7]  sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.

[58:1]  ²⁹ sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.

[58:1]  ³⁰ tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.

[58:1]  ³¹ tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[58:1]  ³² tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.

[58:1]  ³³ tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)

[58:2]  ³⁴ tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).

[58:2]  ³⁵ tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”

[58:2]  ³⁶ tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).

[72:2]  ³⁷ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:2]  ³⁸ sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

[82:1]  ³⁹ sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ⁴⁰ tn Or “presides over.”

[82:1]  ⁴¹ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ⁴² sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ⁴³ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

[82:2]  ⁴⁴ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ⁴⁵ tn Heb “and the face of the wicked lift up.”

[82:3]  ⁴⁶ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[82:4]  ⁴⁷ tn Heb “hand.”

[16:12]  ⁴⁸ sn The “wickedness” mentioned here (רֶשַׁע, resha’) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.

[16:12]  ⁴⁹ tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).

[3:16]  ⁵⁰ tn Heb “under the sun.”

[3:16]  ⁵¹ tn Or “righteousness.”

[1:21]  ⁵² tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

[1:21]  ⁵³ tn Heb “filled with.”

[1:21]  ⁵⁴ tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.

[16:5]  ⁵⁵ tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”

[16:5]  ⁵⁶ tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”

[61:8]  ⁵⁷ tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”

[22:3]  ⁵⁸ tn Heb “from the hand [or power] of.”

[22:3]  ⁵⁹ tn Heb “aliens, orphans, or widows” treating the terms as generic or collective. However, the term “alien” carries faulty connotations and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.

[22:3]  sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19-21). The Lord promised to protect them (cf. Ps 146:9) and a curse was called down on any who deprived them of justice (cf. Deut 27:19).

[22:3]  ⁶⁰ tn Heb “Do not shed innocent blood.”

[22:3]  sn Do not kill innocent people. For an example of one of the last kings who did this see Jer 36:20-23. Manasseh was notorious for having done this and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4).

[22:15]  ⁶¹ tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).

[22:15]  ⁶² tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.

[22:15]  ⁶³ sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).

[22:16]  ⁶⁴ tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”

[22:16]  ⁶⁵ tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.

[22:16]  sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.

[22:17]  ⁶⁶ tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.

[45:9]  ⁶⁷ sn Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1-16; Jer 22:1-5, 13-17; Ezek 22:25.

[4:27]  ⁶⁸ tn Aram “if there may be a lengthening to your prosperity.”

[10:4]  ⁶⁹ tc The referent of the 3rd person common plural verb דִּבְּרוּ (dibbÿru, “they speak”) is the masculine singular noun וְהַמֶּלֶךְ (vÿhammelekh, “a king” in v. 3) which is used generically, representing all human kings of Israel to which the 3rd common plural verb refers. Although this is a bit syntactically awkward, it is not necessary to emend the MT to the 3rd masculine singular verb form דָּבַר (davar, “he speaks”) as the BHS editors suggest. The LXX, however, reads the singular form λαλῶν (lalwn, “uttering”).

[10:4]  ⁷⁰ tn Heb “they speak words.” The cognate accusative construction דִּבְּרוּ דְבָרִים (dibbÿru dÿvarim; literally, “they speak words”) is an idiom that means “they speak mere words” (so NASB; NRSV similar) or “they utter empty words” (so TEV), that is, they make empty promises (e.g., Isa 58:13; BDB 180-181 s.v. דָּבַר 2). The immediately following collocated phrase אָלוֹת שָׁוְא (’alot shavÿ’, “swearing an empty oath”) confirms this nuance. The LXX understood this idiom in the same way: λαλῶν ῥήματα προφάσειας ψευδεῖς (lalwn r{hmata profaseias yeudeis, “speaking false professions as his words”).

[10:4]  ⁷¹ tn The two infinitive absolutes אָלוֹת (’alot, Qal infinitive absolute from II אָלָה, ’alah, “to swear an oath”; BDB 46 s.v. II אָלָה) and כָּרֹת (karot, Qal infinitive absolute from כָּרַת, karat, “to make [a covenant]”; BDB 503 s.v. כָּרַת 4), which appear without conjunctions, continue the description of the action of the preceding finite verb דִּבְּרוּ (dibbÿru, Piel perfect 3rd person common plural from דָּבַר, davar, “to speak”). Although the infinitives continue the description of the action of the finite verb, they call special attention to the action of the infinitive rather than the action of the finite verb. See IBHS 595 §35.5.2b.

[10:4]  ⁷² tn The word “empty” is not in the Hebrew text, but is implied. It is supplied in the translation for clarity. Cf. TEV “useless treaties.”

[10:4]  ⁷³ tn The noun II רֹאשׁ (ro’sh) refers to a “poisonous plant” (Deut 29:17; Hos 10:4) or “bitter herb” (Ps 69:22; Lam 3:5; BDB 912 s.v. רֹאשׁ 1; HALOT 1167 s.v. רֹאשׁ 1).

[10:12]  ⁷⁴ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[5:24]  ⁷⁵ tn Traditionally, “righteousness.”

[6:12]  ⁷⁶ tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!”

[6:12]  ⁷⁷ sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.

[16:8]  ⁷⁸ tn Grk “when that one.”

[16:8]  ⁷⁹ tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

[16:8]  ⁸⁰ tn Grk “and concerning.”

[16:8]  ⁸¹ tn Grk “and concerning.”

[16:1]  ⁸² tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[3:7]  ⁸³ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

[3:7]  ⁸⁴ tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.

[3:10]  ⁸⁵ tn Grk “Jesus answered and said to him.”

[3:10]  ⁸⁶ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.