Ulangan 17:4

17:4 When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing ¹  is being done in Israel,

Ulangan 10:18

10:18 who justly treats ²  the orphan and widow, and who loves resident foreigners, giving them food and clothing.

Bilangan 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ³  of witnesses; but one witness cannot ⁴  testify against any person to cause him to be put to death.

Yesaya 11:3-4

11:3 He will take delight in obeying the Lord. ⁵ 

He will not judge by mere appearances, ⁶ 

or make decisions on the basis of hearsay. ⁷ 

11:4 He will treat the poor fairly, ⁸ 

and make right decisions ⁹  for the downtrodden of the earth. ¹⁰ 

He will strike the earth with the rod of his mouth, ¹¹ 

and order the wicked to be executed. ¹² 

Yohanes 7:24

7:24 Do not judge according to external appearance, ¹³  but judge with proper ¹⁴  judgment.”

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ¹⁵  Jesus traveled throughout Galilee. ¹⁶  He ¹⁷  stayed out of Judea ¹⁸  because the Jewish leaders ¹⁹  wanted ²⁰  to kill him.

Titus 1:1

Salutation

1:1 From Paul, ²¹  a slave ²²  of God and apostle of Jesus Christ, to further the faith ²³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[17:4]  ¹ tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.

[10:18]  ² tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”

[35:30]  ³ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ⁴ tn The verb should be given the nuance of imperfect of potentiality.

[11:3]  ⁵ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ⁶ tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ⁷ tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[11:4]  ⁸ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ⁹ tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ¹⁰ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ¹¹ tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ¹² tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[7:24]  ¹³ tn Or “based on sight.”

[7:24]  ¹⁴ tn Or “honest”; Grk “righteous.”

[7:1]  ¹⁵ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹⁶ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹⁷ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹⁸ tn Grk “he did not want to travel around in Judea.”

[7:1]  ¹⁹ tn Or “the Jewish 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²⁰ tn Grk “were seeking.”

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²³ tn Grk “for the faith,” possibly, “in accordance with the faith.”