1 Corinthians 5:13

5:13 But God will judge those outside. Remove the evil person from among you. ¹ 

Exodus 12:15

12:15 For seven days ²  you must eat ³  bread made without yeast. ⁴  Surely ⁵  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ⁶  from the first day to the seventh day will be cut off ⁷  from Israel.

Exodus 13:6-7

13:6 For seven days ⁸  you must eat ⁹  bread made without yeast, and on the seventh day there is to be ¹⁰  a festival to the Lord. 13:7 Bread made without yeast must be eaten ¹¹  for seven days; ¹²  no bread made with yeast shall be seen ¹³  among you, and you must have no yeast among you within any of your borders.

Ephesians 4:22

4:22 You were taught with reference to your former way of life to lay aside ¹⁴  the old man who is being corrupted in accordance with deceitful desires,

Colossians 3:5-9

3:5 So put to death whatever in your nature belongs to the earth: ¹⁵  sexual immorality, impurity, shameful passion, ¹⁶  evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. ¹⁷  3:7 You also lived your lives ¹⁸  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ¹⁹  as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices

[5:13]  ¹ sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.

[12:15]  ² tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ³ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ⁴ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ⁵ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ⁶ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ⁷ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[13:6]  ⁸ tn Heb “Seven days.”

[13:6]  ⁹ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ¹⁰ tn The phrase “there is to be” has been supplied.

[13:7]  ¹¹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ¹² tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ¹³ tn Or “visible to you” (B. Jacob, Exodus, 366).

[4:22]  ¹⁴ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

[3:5]  ¹⁵ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ¹⁶ tn Or “lust.”

[3:6]  ¹⁷ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:7]  ¹⁸ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[3:8]  ¹⁹ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”