Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ¹  and so ²  he is not ashamed to call them brothers and sisters, ³ 

Ibrani 9:13-14

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ⁴  9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁵  consciences from dead works to worship the living God.

Ibrani 9:18-19

9:18 So even the first covenant was inaugurated with blood. ⁶  9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁷  the Son of God, and profanes ⁸  the blood of the covenant that made him holy, ⁹  and insults the Spirit of grace?

Yohanes 17:19

17:19 And I set myself apart ¹⁰  on their behalf, ¹¹  so that they too may be truly set apart. ¹² 

Yohanes 19:34

19:34 But one of the soldiers pierced ¹³  his side with a spear, and blood and water ¹⁴  flowed out immediately.

Yohanes 19:1

Pilate Tries to Release Jesus

19:1 Then Pilate took Jesus and had him flogged severely. ¹⁵ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹⁶  all patience and steadfastness, joyfully

Efesus 5:26

5:26 to sanctify her by cleansing her ¹⁷  with the washing of the water by the word,

Efesus 5:1

Live in Love

5:1 Therefore, be ¹⁸  imitators of God as dearly loved children

Yohanes 5:6-8

5:6 When Jesus saw him lying there and when he realized ¹⁹  that the man ²⁰  had been disabled a long time already, he said to him, “Do you want to become well?” 5:7 The sick man answered him, “Sir, ²¹  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ²²  someone else ²³  goes down there ²⁴  before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat ²⁵  and walk.”

[2:11]  ¹ tn Grk “are all from one.”

[2:11]  ² tn Grk “for which reason.”

[2:11]  ³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[9:13]  ⁴ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[9:14]  ⁵ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[9:18]  ⁶ sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

[10:29]  ⁷ tn Grk “tramples under foot.”

[10:29]  ⁸ tn Grk “regarded as common.”

[10:29]  ⁹ tn Grk “by which he was made holy.”

[17:19]  ¹⁰ tn Or “I sanctify.”

[17:19]  sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).

[17:19]  ¹¹ tn Or “for their sake.”

[17:19]  ¹² tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[19:34]  ¹³ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ¹⁴ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[19:1]  ¹⁵ tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”

[19:1]  sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.

[1:11]  ¹⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[5:26]  ¹⁷ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[5:1]  ¹⁸ tn Or “become.”

[5:6]  ¹⁹ tn Or “knew.”

[5:6]  ²⁰ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[5:7]  ²¹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ²² tn Grk “while I am going.”

[5:7]  ²³ tn Grk “another.”

[5:7]  ²⁴ tn The word “there” is not in the Greek text but is implied.

[5:8]  ²⁵ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.