Imamat 11:8

11:8 You must not eat from their meat and you must not touch their carcasses; ¹  they are unclean to you.

Imamat 11:27-28

11:27 All that walk on their paws among all the creatures that walk on all fours ²  are unclean to you. Anyone who touches their carcass will be unclean until the evening, 11:28 and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.

Imamat 11:31

11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening.

Imamat 11:38-40

11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.

Edible Land Quadrupeds

11:39 “‘Now if an animal ³  that you may eat dies, ⁴  whoever touches its carcass will be unclean until the evening. 11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening.

Imamat 17:15-16

Regulations for Eating Carcasses

17:15 “‘Any person ⁵  who eats an animal that has died of natural causes ⁶  or an animal torn by beasts, whether a native citizen or a foreigner, ⁷  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean. 17:16 But if he does not wash his clothes ⁸  and does not bathe his body, he will bear his punishment for iniquity.’” ⁹ 

Yesaya 22:14

22:14 The Lord who commands armies told me this: ¹⁰  “Certainly this sin will not be forgiven as long as you live,” ¹¹  says the sovereign master, the Lord who commands armies.

Yesaya 22:1

The Lord Will Judge Jerusalem

22:1 Here is a message about the Valley of Vision: ¹² 

What is the reason ¹³ 

that all of you go up to the rooftops?

Kolose 1:1-2

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁵  brothers and sisters ¹⁶  in Christ, at Colossae. Grace and peace to you ¹⁷  from God our Father! ¹⁸ 

Kolose 1:17

1:17 He himself is before all things and all things are held together ¹⁹  in him.

Efesus 2:1-3

New Life Individually

2:1 And although you were ²⁰  dead ²¹  in your transgressions and sins, 2:2 in which ²²  you formerly lived ²³  according to this world’s present path, ²⁴  according to the ruler of the kingdom ²⁵  of the air, the ruler of ²⁶  the spirit ²⁷  that is now energizing ²⁸  the sons of disobedience, ²⁹  2:3 among whom ³⁰  all of us ³¹  also ³²  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath ³³  even as the rest… ³⁴ 

Efesus 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ³⁵  expose them. ³⁶ 

Kolose 2:16-17

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days – 2:17 these are only ³⁷  the shadow of the things to come, but the reality ³⁸  is Christ! ³⁹ 

Kolose 2:20

2:20 If you have died with Christ to the elemental spirits ⁴⁰  of the world, why do you submit to them as though you lived in the world?

Ibrani 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁴¹  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 1:7

1:7 He came as a witness ⁴²  to testify ⁴³  about the light, so that everyone ⁴⁴  might believe through him.

[11:8]  ¹ sn The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24-28 (cf. also vv. 29-40). For the time being, this chapter continues to develop the issue of what can and cannot be eaten.

[11:27]  ² tn Heb “the one walking on four.” Compare Lev 11:20-23.

[11:39]  ³ tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).

[11:39]  ⁴ tn Heb “which is food for you” or “which is for you to eat.”

[17:15]  ⁵ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ⁶ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”

[17:15]  ⁷ tn Heb “in the native or in the sojourner.”

[17:16]  ⁸ tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.

[17:16]  ⁹ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment for the iniquity” reflects the use of the word “iniquity” to refer to the punishment for iniquity. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[17:16]  sn For the interpretation of this verse reflected in the present translation, see the remarks on Lev 5:1 in J. Milgrom, Leviticus (AB), 1:292-97.

[22:14]  ¹⁰ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ¹¹ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[22:1]  ¹² sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).

[22:1]  ¹³ tn Heb “What to you, then?”

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁷ tn Or “Grace to you and peace.”

[1:2]  ¹⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:17]  ¹⁹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[2:1]  ²⁰ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²¹ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:2]  ²² sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ²³ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ²⁴ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ²⁵ tn Grk “domain, [place of] authority.”

[2:2]  ²⁶ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²⁷ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ²⁸ tn Grk “working in.”

[2:2]  ²⁹ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:3]  ³⁰ sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  ³¹ tn Grk “we all.”

[2:3]  ³² tn Or “even.”

[2:3]  ³³ sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  ³⁴ sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

[5:11]  ³⁵ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ³⁶ tn Grk “rather even expose.”

[2:17]  ³⁷ tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  ³⁸ tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

[2:17]  ³⁹ tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”

[2:20]  ⁴⁰ tn See the note on the phrase “elemental spirits” in 2:8.

[9:1]  ⁴¹ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:7]  ⁴² 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]  ⁴³ tn Or “to bear witness.”

[1:7]  ⁴⁴ tn Grk “all.”