Yesaya 1:16-19

1:16 ¹ Wash! Cleanse yourselves!

Remove your sinful deeds ² 

from my sight.

Stop sinning!

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ³ 

Take up the cause of the orphan!

Defend the rights of the widow! ⁴ 

1:18 ⁵ Come, let’s consider your options,” ⁶  says the Lord.

“Though your sins have stained you like the color red,

you can become ⁷  white like snow;

though they are as easy to see as the color scarlet,

you can become ⁸  white like wool. ⁹ 

1:19 If you have a willing attitude and obey, ¹⁰ 

then you will again eat the good crops of the land.

Yeremia 32:18

32:18 You show unfailing love to thousands. ¹¹  But you also punish children for the sins of their parents. ¹²  You are the great and powerful God who is known as the Lord who rules over all. ¹³ 

Daniel 9:4

9:4 I prayed to the LORD my God, confessing in this way:

“O Lord, ¹⁴  great and awesome God who is faithful to his covenant ¹⁵  with those who love him and keep his commandments,

Matius 7:21-27

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ¹⁶  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ¹⁷  many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ¹⁸ 

Hearing and Doing

7:24 “Everyone ¹⁹  who hears these words of mine and does them is like ²⁰  a wise man ²¹  who built his house on rock. 7:25 The rain fell, the flood ²²  came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ²³ 

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ²⁴ 

Galatia 5:1

Freedom of the Believer

5:1 For freedom ²⁵  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ²⁶  of slavery.

Yohanes 1:7

1:7 He came as a witness ²⁷  to testify ²⁸  about the light, so that everyone ²⁹  might believe through him.

[1:16]  ¹ sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  ² sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[1:17]  ³ tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”

[1:17]  ⁴ tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.

[1:18]  ⁵ sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

[1:18]  ⁶ tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.

[1:18]  ⁷ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ⁸ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ⁹ tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.

[1:19]  ¹⁰ tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”

[32:18]  ¹¹ tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.

[32:18]  ¹² tn Heb “pays back into the bosom of their children the sin of their parents.”

[32:18]  ¹³ tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.

[9:4]  ¹⁴ tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

[9:4]  ¹⁵ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

[7:21]  ¹⁶ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[7:22]  ¹⁷ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[7:23]  ¹⁸ tn Grk “workers of lawlessness.”

[7:24]  ¹⁹ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ²⁰ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ²¹ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[7:25]  ²² tn Grk “the rivers.”

[7:27]  ²³ tn Grk “and great was its fall.”

[5:6]  ²⁴ tn Grk “but faith working through love.”

[5:1]  ²⁵ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ²⁶ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:7]  ²⁷ 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]  ²⁸ tn Or “to bear witness.”

[1:7]  ²⁹ tn Grk “all.”