Ulangan 21:3

21:3 Then the elders of the city nearest to the corpse ¹  must take from the herd a heifer that has not been worked – that has never pulled with the yoke –

Ulangan 21:1

Laws Concerning Unsolved Murder

21:1 If a homicide victim ²  should be found lying in a field in the land the Lord your God is giving you, ³  and no one knows who killed ⁴  him,

1 Samuel 6:7

6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls.

Ratapan 1:14

נ (Nun)

1:14 My sins are bound around my neck like a yoke; ⁵ 

they are fastened together by his hand.

He has placed his yoke ⁶  on my neck; ⁷ 

he has sapped my strength. ⁸ 

The Lord ⁹  has handed me over ¹⁰ 

to those whom I cannot resist.

Yohanes 10:17-18

10:17 This is why the Father loves me ¹¹  – because I lay down my life, ¹²  so that I may take it back again. 10:18 No one takes it away from me, but I lay it down ¹³  of my own free will. ¹⁴  I have the authority ¹⁵  to lay it down, and I have the authority ¹⁶  to take it back again. This commandment ¹⁷  I received from my Father.”

Filipi 2:6-8

2:6 ¹⁸ who though he existed in the form of God ¹⁹ 

did not regard equality with God

as something to be grasped,

2:7 but emptied himself

by taking on the form of a slave, ²⁰ 

by looking like other men, ²¹ 

and by sharing in human nature. ²² 

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

[21:3]  ¹ tn Heb “slain [one].”

[21:1]  ² tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).

[21:1]  ³ tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.

[21:1]  ⁴ tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

[1:14]  ⁵ tc The consonantal text נשקד על פּשעי (nsqd ’l ps’y) is vocalized by the MT as נִשְׂקַד עֹל פְּשָׁעַי (nisqad ’ol pÿsha’ay, “my transgression is bound by a yoke”); but the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew mss vocalize the text as נִשְׁקַד עַל פְּשָׁעַי (nishqad ’al pÿsha’ay, “watch is kept upon my transgression”). There are two textual deviations: (1) the MT vocalizes the verb as נִשְׂקַד (nisqad, Niphal perfect 3rd person masculine singular from שָׂקַד [saqad, “to bind”]), while the alternate tradition vocalizes it as נִשְׁקַד (nishqad, Niphal perfect 3rd person masculine singular from שָׁקַד [shaqad, “to keep watch”]); and (2) the MT vocalizes על (’l) as the noun עֹל (’ol, “yoke”), while the ancient versions and medieval Hebrew mss vocalize it as the preposition עַל (’al, “upon”). External evidence favors the alternate vocalization: all the early versions (LXX, Targum, Vulgate, Peshitta) and many medieval Hebrew mss versus the relatively late MT vocalization tradition. However, internal evidence favors the MT vocalization: (1) The MT verb שָׂקַד (saqar, “to bind”) is a hapax legomenon (BDB 974 s.v. שָׂקַד) which might have been easily confused for the more common verb שָׂקַד (saqar, “to keep watch”) which is well attested elsewhere (Job 21:32; Pss 102:8; 127:1; Prov 8:34; Isa 29:20; Jer 1:12; 5:6; 31:28; 44:27; Ezr 8:29; Dan 9:14) (BDB 1052 s.v. שָׂקַד Qal.2). (2) The syntax of the MT is somewhat awkward, which might have influenced a scribe toward the alternate vocalization. (3) The presence of the noun עֻלּוֹ (’ullo, “his yoke”) in the following line supports the presence of the same term in this line. (4) Thematic continuity of 1:14 favors the MT: throughout the verse, the inhabitants of Jerusalem are continually compared to yoked animals who are sold into the hands of cruel task-masters. The alternate vocalization intrudes into an otherwise unified stanza. In summary, despite strong external evidence in favor of the alternate vocalization tradition, even stronger internal evidence favors the MT.

[1:14]  tn Heb “my transgressions are bound with a yoke.”

[1:14]  ⁶ tc The MT reads עָלוּ (’alu, “they went up”), Qal perfect 3rd person common plural from עָלָה (’alah, “to go up”). However, several important recensions of the LXX reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a Vorlage of עֻלּוֹ (’ullo, “his yoke”), the noun עֹל (’ol, “yoke”) + 3rd person masculine singular suffix. The Lucianic recension was aimed at bringing the LXX into closer conformity to the Hebrew; therefore, this is an important textual witness. Internal evidence favors the readings of Lucian and Symmachus as well: the entire stanza focuses on the repeated theme of the “yoke” of the Lord. The MT reading is obscure in meaning, and the 3rd person common plural form violates the syntactical flow: “[my sins] are lashed together by his hand; they have gone up upon my neck, he has weakened my strength; the Lord has handed me over ….” On the other hand, the Lucian/Symmachus reflects contextual congruence: “My sins are bound around my neck like a yoke, they are lashed together by his hand; his yoke is upon my neck, he has weakened my strength; he has handed me over to those whom I am powerless to resist.”

[1:14]  ⁷ tn Heb “his yoke is upon my neck.”

[1:14]  ⁸ tn Heb “he has caused my strength to stumble.” The phrase הִכְשִׁיל כֹּחִי (hikhshil kokhi, “He has made my strength stumble”) is an idiom that means “to weaken, make feeble.”

[1:14]  ⁹ tc Here the MT reads אֲדֹנָי (’adonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew mss read consonantal יהוה (YHWH, traditionally translated “the Lord”).

[1:14]  ¹⁰ tn Heb “The Lord has given me into the hands of.”

[10:17]  ¹¹ tn Grk “Because of this the Father loves me.”

[10:17]  ¹² tn Or “die willingly.”

[10:18]  ¹³ tn Or “give it up.”

[10:18]  ¹⁴ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ¹⁵ tn Or “I have the right.”

[10:18]  ¹⁶ tn Or “I have the right.”

[10:18]  ¹⁷ tn Or “order.”

[2:6]  ¹⁸ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ¹⁹ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:7]  ²⁰ tn See the note on the word “slaves” in 1:1.

[2:7]  ²¹ tn Grk “by coming in the likeness of people.”

[2:7]  sn The expression the likeness of men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature.

[2:7]  ²² tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

[2:7]  sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.