Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ¹ 

The unclean will not travel on it;

it is reserved for those authorized to use it ²  –

fools ³  will not stray into it.

Yesaya 35:1

The Land and Its People Are Transformed

35:1 Let the desert and dry region be happy; ⁴ 

let the wilderness ⁵  rejoice and bloom like a lily!

1 Tesalonika 4:7

4:7 For God did not call us to impurity but in holiness.

1 Tesalonika 4:1

A Life Pleasing to God

4:1 Finally then, brothers and sisters, ⁶  we ask you and urge you in the Lord Jesus, that as you received instruction from us about how ⁷  you must live and please God (as you are in fact living) ⁸  that you do so more and more.

Yohanes 3:3

3:3 Jesus replied, ⁹  “I tell you the solemn truth, ¹⁰  unless a person is born from above, ¹¹  he cannot see the kingdom of God.” ¹² 

[35:8]  ¹ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ² tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ³ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[35:1]  ⁴ tn The final mem (ם) on the verb יְשֻׂשׂוּם (yÿsusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer.

[35:1]  ⁵ tn Or “Arabah” (NASB); NAB, NIV, TEV “desert.”

[4:1]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:1]  ⁷ sn As you received instruction from us about how (Grk “as you received from us how”). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1-3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6).

[4:1]  ⁸ tc This parenthetical clause is absent in several later witnesses (D² Ψ Ï), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by א A B D* F G 0183^vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred.

[3:3]  ⁹ tn Grk “answered and said to him.”

[3:3]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[3:3]  ¹¹ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[3:3]  sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

[3:3]  ¹² sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.