Keluaran 32:1-5

The Sin of the Golden Calf

32:1 ¹ When the people saw that Moses delayed ²  in coming down ³  from the mountain, they ⁴  gathered around Aaron and said to him, “Get up, ⁵  make us gods ⁶  that will go before us. As for this fellow Moses, ⁷  the man who brought us up from the land of Egypt, we do not know what ⁸  has become of him!”

32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” ⁹  32:3 So all ¹⁰  the people broke off the gold earrings that were on their ears and brought them to Aaron. 32:4 He accepted the gold ¹¹  from them, ¹²  fashioned ¹³  it with an engraving tool, and made a molten calf. ¹⁴  Then they said, “These are your gods, ¹⁵  O Israel, who brought you up out of Egypt.”

32:5 When ¹⁶  Aaron saw this, ¹⁷  he built an altar before it, ¹⁸  and Aaron made a proclamation ¹⁹  and said, “Tomorrow will be a feast ²⁰  to the Lord.”

Kejadian 6:12

6:12 God saw the earth, and indeed ²¹  it was ruined, ²²  for all living creatures ²³  on the earth were sinful. ²⁴ 

Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ²⁵ 

Kejadian 19:4

19:4 Before they could lie down to sleep, ²⁶  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ²⁷ 

Kejadian 19:7-9

19:7 He said, “No, my brothers! Don’t act so wickedly! ²⁸  19:8 Look, I have two daughters who have never had sexual relations with ²⁹  a man. Let me bring them out to you, and you can do to them whatever you please. ³⁰  Only don’t do anything to these men, for they have come under the protection ³¹  of my roof.” ³² 

19:9 “Out of our way!” ³³  they cried, and “This man came to live here as a foreigner, ³⁴  and now he dares to judge us! ³⁵  We’ll do more harm ³⁶  to you than to them!” They kept ³⁷  pressing in on Lot until they were close enough ³⁸  to break down the door.

Bilangan 14:1-10

The Israelites Respond in Unbelief

14:1 ³⁹ Then all the community raised a loud cry, ⁴⁰  and the people wept ⁴¹  that night. 14:2 And all the Israelites murmured ⁴²  against Moses and Aaron, and the whole congregation said to them, “If only we had died ⁴³  in the land of Egypt, or if only we had perished ⁴⁴  in this wilderness! 14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?” 14:4 So they said to one another, ⁴⁵  “Let’s appoint ⁴⁶  a leader ⁴⁷  and return ⁴⁸  to Egypt.”

14:5 Then Moses and Aaron fell down with their faces to the ground ⁴⁹  before the whole assembled community ⁵⁰  of the Israelites. 14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly ⁵¹  good land. 14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ⁵²  14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ⁵³  Their protection ⁵⁴  has turned aside from them, but the Lord is with us. Do not fear them!”

14:10 However, the whole community threatened to stone them. ⁵⁵  But ⁵⁶  the glory ⁵⁷  of the Lord appeared to all the Israelites at the tent ⁵⁸  of meeting.

Yosua 24:15

24:15 If you have no desire ⁵⁹  to worship ⁶⁰  the Lord, choose today whom you will worship, ⁶¹  whether it be the gods whom your ancestors ⁶²  worshiped ⁶³  beyond the Euphrates, ⁶⁴  or the gods of the Amorites in whose land you are living. But I and my family ⁶⁵  will worship ⁶⁶  the Lord!”

Yosua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

1 Samuel 15:9

15:9 However, Saul and the army spared Agag, along with the best of the flock, the cattle, the fatlings, ⁶⁷  and the lambs, as well as everything else that was of value. ⁶⁸  They were not willing to slaughter them. But they did slaughter everything that was despised ⁶⁹  and worthless.

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ⁷⁰ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ⁷¹  both Jews and Greeks, heard the word of the Lord. ⁷² 

Ayub 31:34

31:34 because I was terrified ⁷³  of the great multitude, ⁷⁴ 

and the contempt of families terrified me,

so that I remained silent

and would not go outdoors – ⁷⁵ 

Amsal 1:10-11

Admonition to Avoid Easy but Unjust Riches

1:10 My child, if sinners ⁷⁶  try to entice ⁷⁷  you,

do not consent! ⁷⁸ 

1:11 If they say, “Come with us!

We will ⁷⁹  lie in wait ⁸⁰  to shed blood; ⁸¹ 

we will ambush ⁸²  an innocent person ⁸³  capriciously. ⁸⁴ 

Amsal 1:15

1:15 My child, do not go down ⁸⁵  their way, ⁸⁶ 

withhold yourself ⁸⁷  from their path; ⁸⁸ 

Amsal 4:14

4:14 Do not enter the path of the wicked

or walk ⁸⁹  in the way of those who are evil.

Matius 27:24-26

Jesus is Condemned and Mocked

27:24 When ⁹⁰  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ⁹¹  27:25 In ⁹²  reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, ⁹³  he handed him over ⁹⁴  to be crucified. ⁹⁵ 

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ⁹⁶  after he had Jesus flogged, ⁹⁷  he handed him over ⁹⁸  to be crucified.

Lukas 23:23-24

23:23 But they were insistent, ⁹⁹  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ¹⁰⁰  Pilate ¹⁰¹  decided ¹⁰²  that their demand should be granted.

Lukas 23:51

23:51 (He ¹⁰³  had not consented ¹⁰⁴  to their plan and action.) He ¹⁰⁵  was from the Judean town ¹⁰⁶  of Arimathea, and was looking forward to ¹⁰⁷  the kingdom of God. ¹⁰⁸ 

Yohanes 7:50-51

7:50 Nicodemus, who had gone to Jesus ¹⁰⁹  before and who was one of the rulers, ¹¹⁰  said, ¹¹¹  7:51 “Our law doesn’t condemn ¹¹²  a man unless it first hears from him and learns ¹¹³  what he is doing, does it?” ¹¹⁴ 

Kisah Para Rasul 24:27

24:27 After two years ¹¹⁵  had passed, Porcius Festus ¹¹⁶  succeeded Felix, ¹¹⁷  and because he wanted to do the Jews a favor, Felix left Paul in prison. ¹¹⁸ 

Kisah Para Rasul 25:9

25:9 But Festus, ¹¹⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ¹²⁰  before me there on these charges?” ¹²¹ 

Roma 1:32

1:32 Although they fully know ¹²²  God’s righteous decree that those who practice such things deserve to die, ¹²³  they not only do them but also approve of those who practice them. ¹²⁴ 

Galatia 2:11-13

Paul Rebukes Peter

2:11 But when Cephas ¹²⁵  came to Antioch, ¹²⁶  I opposed him to his face, because he had clearly done wrong. ¹²⁷  2:12 Until ¹²⁸  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹²⁹  and separated himself ¹³⁰  because he was afraid of those who were pro-circumcision. ¹³¹  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ¹³²  by their hypocrisy.

[32:1]  ¹ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ² tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ³ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ⁴ tn Heb “the people.”

[32:1]  ⁵ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ⁶ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ⁷ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ⁸ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[32:2]  ⁹ sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.

[32:3]  ¹⁰ tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.

[32:4]  ¹¹ tn Here “the gold” has been supplied.

[32:4]  ¹² tn Heb “from their hand.”

[32:4]  ¹³ tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).

[32:4]  ¹⁴ sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.

[32:4]  ¹⁵ tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.

[32:5]  ¹⁶ tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.

[32:5]  ¹⁷ tn The word “this” has been supplied.

[32:5]  ¹⁸ tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

[32:5]  ¹⁹ tn Heb “called.”

[32:5]  ²⁰ sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).

[6:12]  ²¹ tn Or “God saw how corrupt the earth was.”

[6:12]  ²² tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ²³ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ²⁴ tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[7:1]  ²⁵ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[19:4]  ²⁶ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ²⁷ tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[19:7]  ²⁸ tn Heb “may my brothers not act wickedly.”

[19:8]  ²⁹ tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.

[19:8]  ³⁰ tn Heb “according to what is good in your eyes.”

[19:8]  ³¹ tn Heb “shadow.”

[19:8]  ³² sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.

[19:9]  ³³ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ³⁴ tn Heb “to live as a resident alien.”

[19:9]  ³⁵ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ³⁶ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ³⁷ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ³⁸ tn Heb “and they drew near.”

[14:1]  ³⁹ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ⁴⁰ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ⁴¹ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[14:2]  ⁴² tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

[14:2]  ⁴³ tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

[14:2]  ⁴⁴ tn Heb “died.”

[14:4]  ⁴⁵ tn Heb “a man to his brother.”

[14:4]  ⁴⁶ tn The verb is נָתַן (natan, “to give”), but this verb has quite a wide range of meanings in the Bible. Here it must mean “to make,” “to choose,” “to designate” or the like.

[14:4]  ⁴⁷ tn The word “head” (רֹאשׁ, ro’sh) probably refers to a tribal chief who was capable to judge and to lead to war (see J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 [1969]: 1-10).

[14:4]  ⁴⁸ tn The form is a cohortative with a vav (ו) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause – in order that we may return.

[14:5]  ⁴⁹ sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord. They are not bowing before the people here, but in front of the people they bow before God. According to Num 17:6-15 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God.

[14:5]  ⁵⁰ tn Heb “before all the assembly of the congregation.”

[14:7]  ⁵¹ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

[14:8]  ⁵² tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[14:9]  ⁵³ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ⁵⁴ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[14:10]  ⁵⁵ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ⁵⁶ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ⁵⁷ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ⁵⁸ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[24:15]  ⁵⁹ tn Heb “if it is bad in your eyes.”

[24:15]  ⁶⁰ tn Or “to serve.”

[24:15]  ⁶¹ tn Or “will serve.”

[24:15]  ⁶² tn Heb “your fathers.”

[24:15]  ⁶³ tn Or “served.”

[24:15]  ⁶⁴ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ⁶⁵ tn Heb “house.”

[24:15]  ⁶⁶ tn Or “will serve.”

[15:9]  ⁶⁷ tn The Hebrew text is difficult here. We should probably read וְהַמַּשְׂמַנִּים (vÿhammasmannim, “the fat ones”) rather than the MT וְהַמִּשְׂנִים (vÿhammisnim, “the second ones”). However, if the MT is retained, the sense may be as the Jewish commentator Kimchi supposed: the second-born young, thought to be better than the firstlings. (For discussion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 123-24.)

[15:9]  ⁶⁸ tn Heb “good.”

[15:9]  ⁶⁹ tc The MT has here the very odd form נְמִבְזָה (nÿmivzah), but this is apparently due to a scribal error. The translation follows instead the Niphal participle נִבְזָה (nivzah).

[15:1]  ⁷⁰ tn Heb “to the voice of the words of the Lord” (so KJV).

[19:10]  ⁷¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ⁷² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[31:34]  ⁷³ tn Here too the verb will be the customary imperfect – it explains what he continually did in past time.

[31:34]  ⁷⁴ tn Heb “the great multitude.” But some commentators take רַבָּה (rabbah) adverbially: “greatly” (see RSV).

[31:34]  ⁷⁵ sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis – that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. 38-40b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses.

[1:10]  ⁷⁶ tn The term חַטָּא (khatta’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.

[1:10]  ⁷⁷ tn The imperfect tense verb יְפַתּוּךָ (yÿftukha) may be nuanced in a connotative sense: “(If) they attempt to
persuade you.” The verb פָּתָה (patah) means “to persuade, entice” a person to sin (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).

[1:10]  ⁷⁸ tc The MT reads the root אָבָה (’avah, “to be willing; to consent”). Some medieval Hebrew mss read the root בּוֹא (bo’, “to go”): “do not go with them.” The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading.

[1:11]  ⁷⁹ tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.

[1:11]  ⁸⁰ tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

[1:11]  ⁸¹ tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).

[1:11]  ⁸² tn Heb “lie in hiding.”

[1:11]  ⁸³ tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.

[1:11]  ⁸⁴ tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.

[1:15]  ⁸⁵ tn Heb “do not walk.”

[1:15]  ⁸⁶ tn Heb “in the way with them.”

[1:15]  ⁸⁷ tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).

[1:15]  ⁸⁸ sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”

[4:14]  ⁸⁹ tn The verb אָשַׁר (’ashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.

[27:24]  ⁹⁰ tn Here δέ (de) has not been translated.

[27:24]  ⁹¹ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:25]  ⁹² tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[27:26]  ⁹³ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[27:26]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

[27:26]  ⁹⁴ tn Or “delivered him up.”

[27:26]  ⁹⁵ sn See the note on crucified in 20:19.

[15:15]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ⁹⁷ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ⁹⁸ tn Or “delivered him up.”

[23:23]  ⁹⁹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ¹⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ¹⁰¹ sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.

[23:24]  ¹⁰² tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.

[23:51]  ¹⁰³ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹⁰⁴ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ¹⁰⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹⁰⁶ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ¹⁰⁷ tn Or “waiting for.”

[23:51]  ¹⁰⁸ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[7:50]  ¹⁰⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ¹¹⁰ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ¹¹¹ tn Grk “said to them.”

[7:51]  ¹¹² tn Grk “judge.”

[7:51]  ¹¹³ tn Grk “knows.”

[7:51]  ¹¹⁴ 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 “does it?”).

[24:27]  ¹¹⁵ tn Grk “After a two-year period.”

[24:27]  ¹¹⁶ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ¹¹⁷ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ¹¹⁸ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:9]  ¹¹⁹ sn See the note on Porcius Festus in 24:27.

[25:9]  ¹²⁰ tn Or “stand trial.”

[25:9]  ¹²¹ tn Grk “concerning these things.”

[1:32]  ¹²² tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ¹²³ tn Grk “are worthy of death.”

[1:32]  ¹²⁴ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[2:11]  ¹²⁵ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ¹²⁶ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ¹²⁷ tn Grk “because he stood condemned.”

[2:12]  ¹²⁸ tn The conjunction γάρ has not been translated here.

[2:12]  ¹²⁹ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ¹³⁰ tn Or “and held himself aloof.”

[2:12]  ¹³¹ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[2:13]  ¹³² tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).