15:22 Then Samuel said,
“Does the Lord take pleasure in burnt offerings and sacrifices
as much as he does in obedience? 12
Certainly, 13 obedience 14 is better than sacrifice;
paying attention is better than 15 the fat of rams.
23:12 I have not departed from the commands of his lips;
I have treasured the words of his mouth more than my allotted portion. 16
15:9 “Just as the Father has loved me, I have also loved you; remain 18 in my love. 15:10 If you obey 19 my commandments, you will remain 20 in my love, just as I have obeyed 21 my Father’s commandments and remain 22 in his love.
1 tn Heb “Look.” The Hebrew particle הִנֵּה (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect.
2 tn Heb “the man of God.”
3 tn Heb “came by the word of the
4 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 21-22 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21-22a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons.
5 tn Heb “the mouth [i.e., command] of the
6 tn Heb “and you returned and ate food and drank water in the place about which he said to you, ‘do not eat food and do not drink water.’”
7 tn “Therefore” is added for stylistic reasons. See the note at 1 Kgs 13:21 pertaining to the grammatical structure of vv. 21-22.
8 tn Heb “will not go to the tomb of your fathers.”
9 tn Heb “Look.” The Hebrew particle הִנֵּה (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect.
10 tn Heb “the man of God.”
11 tn Heb “came by the word of the
12 tn Heb “as [in] listening to the voice of the
13 tn Heb “look.”
14 tn Heb “listening.”
15 tn The expression “is better” is understood here by ellipsis (see the immediately preceding statement).
16 tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).
17 tn Grk “If you know.”
18 tn Or “reside.”
19 tn Or “keep.”
20 tn Or “reside.”
21 tn Or “kept.”
22 tn Or “reside.”
23 sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).