Hosea 14:9

Concluding Exhortation

14:9 Who is wise?

Let him discern ¹  these things!

Who is discerning?

Let him understand them!

For the ways of the Lord are right;

the godly walk in them,

but in them the rebellious stumble.

Maleakhi 2:6

2:6 He taught what was true; ²  sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin.

Galatia 2:14

2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ³  in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force ⁴  the Gentiles to live like Jews?”

Efesus 5:2

5:2 and live ⁵  in love, just as Christ also loved us ⁶  and gave himself for us, a sacrificial and fragrant offering ⁷  to God.

Efesus 5:8

5:8 for you were at one time darkness, but now you are ⁸  light in the Lord. Walk as children of the light –

Efesus 5:1

Live in Love

5:1 Therefore, be ⁹  imitators of God as dearly loved children

Yohanes 1:6-7

1:6 A man came, sent from God, whose name was John. ¹⁰  1:7 He came as a witness ¹¹  to testify ¹²  about the light, so that everyone ¹³  might believe through him.

Yohanes 2:6

2:6 Now there were six stone water jars there for Jewish ceremonial washing, ¹⁴  each holding twenty or thirty gallons. ¹⁵ 

[14:9]  ¹ tn The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.

[2:6]  ² tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”

[2:14]  ³ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ⁴ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[5:2]  ⁵ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁶ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁷ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[5:8]  ⁸ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

[5:1]  ⁹ tn Or “become.”

[1:6]  ¹⁰ sn John refers to John the Baptist.

[1:7]  ¹¹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ¹² tn Or “to bear witness.”

[1:7]  ¹³ tn Grk “all.”

[2:6]  ¹⁴ tn Grk “for the purification of the Jews.”

[2:6]  ¹⁵ tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).

[2:6]  sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.