Genesis 22:1-24

The Sacrifice of Isaac

22:1 Some time after these things God tested ¹  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ²  replied. 22:2 God ³  said, “Take your son – your only son, whom you love, Isaac ⁴  – and go to the land of Moriah! ⁵  Offer him up there as a burnt offering ⁶  on one of the mountains which I will indicate to ⁷  you.”

22:3 Early in the morning Abraham got up and saddled his donkey. ⁸  He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out ⁹  for the place God had spoken to him about.

22:4 On the third day Abraham caught sight of ¹⁰  the place in the distance. 22:5 So he ¹¹  said to his servants, “You two stay ¹²  here with the donkey while ¹³  the boy and I go up there. We will worship ¹⁴  and then return to you.” ¹⁵ 

22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, ¹⁶  and the two of them walked on together. 22:7 Isaac said to his father Abraham, ¹⁷  “My father?” “What is it, ¹⁸  my son?” he replied. “Here is the fire and the wood,” Isaac said, ¹⁹  “but where is the lamb for the burnt offering?” 22:8 “God will provide ²⁰  for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

22:9 When they came to the place God had told him about, Abraham built the altar there ²¹  and arranged the wood on it. Next he tied up ²²  his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter ²³  his son. 22:11 But the Lord’s angel ²⁴  called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” ²⁵  the angel said. ²⁶  “Do not do anything to him, for now I know ²⁷  that you fear ²⁸  God because you did not withhold your son, your only son, from me.”

22:13 Abraham looked up ²⁹  and saw ³⁰  behind him ³¹  a ram caught in the bushes by its horns. So he ³²  went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” ³³  It is said to this day, ³⁴  “In the mountain of the Lord provision will be made.” ³⁵ 

22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ ³⁶  decrees the Lord, ³⁷  ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, ³⁸  and I will greatly multiply ³⁹  your descendants ⁴⁰  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ⁴¹  of the strongholds ⁴²  of their enemies. 22:18 Because you have obeyed me, ⁴³  all the nations of the earth will pronounce blessings on one another ⁴⁴  using the name of your descendants.’”

22:19 Then Abraham returned to his servants, and they set out together ⁴⁵  for Beer Sheba where Abraham stayed. ⁴⁶ 

22:20 After these things Abraham was told, “Milcah ⁴⁷  also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), ⁴⁸  22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now ⁴⁹  Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.

Genesis 34:2

34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, ⁵⁰  and sexually assaulted her. ⁵¹ 

Genesis 34:24-25

34:24 All the men who assembled at the city gate ⁵²  agreed with ⁵³  Hamor and his son Shechem. Every male who assembled at the city gate ⁵⁴  was circumcised. 34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ⁵⁵  and went to the unsuspecting city ⁵⁶  and slaughtered every male.

Exodus 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ⁵⁷  today and tomorrow, and make them wash ⁵⁸  their clothes

Exodus 19:14

19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.

Leviticus 15:5

15:5 Anyone who touches his bed ⁵⁹  must wash his clothes, bathe in water, and be unclean until evening. ⁶⁰ 

Leviticus 17:16

17:16 But if he does not wash his clothes ⁶¹  and does not bathe his body, he will bear his punishment for iniquity.’” ⁶² 

Numbers 31:24

31:24 You must wash your clothes on the seventh day, and you will be ceremonially clean, and afterward you may enter the camp.’”

Numbers 31:2

31:2 “Exact vengeance ⁶³  for the Israelites on the Midianites ⁶⁴  – after that you will be gathered to your people.” ⁶⁵ 

Numbers 5:10

5:10 Every man’s holy things ⁶⁶  will be his; whatever any man gives the priest will be his.’”

Numbers 5:12-13

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him, 5:13 and a man has sexual relations ⁶⁷  with her ⁶⁸  without her husband knowing it, ⁶⁹  and it is hidden that she has defiled herself, since ⁷⁰  there was no witness against her, nor was she caught –

Job 1:5

1:5 When ⁷¹  the days of their feasting were finished, ⁷²  Job would send ⁷³  for them and sanctify ⁷⁴  them; he would get up early ⁷⁵  in the morning and offer burnt offerings according to ⁷⁶  the number of them all. For Job thought, “Perhaps ⁷⁷  my children ⁷⁸  have sinned and cursed ⁷⁹  God in their hearts.” This was Job’s customary practice. ⁸⁰ 

Psalms 51:2

51:2 Wash away my wrongdoing! ⁸¹ 

Cleanse me of my sin! ⁸² 

Psalms 51:7

51:7 Sprinkle me ⁸³  with water ⁸⁴  and I will be pure; ⁸⁵ 

wash me ⁸⁶  and I will be whiter than snow. ⁸⁷ 

Ecclesiastes 5:1

Rash Vows

5:1 ⁸⁸ Be careful what you do ⁸⁹  when you go to the temple ⁹⁰  of God;

draw near to listen ⁹¹  rather than to offer a sacrifice ⁹²  like fools, ⁹³ 

for they do not realize that they are doing wrong.

Isaiah 1:16

1:16 ⁹⁴ Wash! Cleanse yourselves!

Remove your sinful deeds ⁹⁵ 

from my sight.

Stop sinning!

Isaiah 52:11

52:11 Leave! Leave! Get out of there!

Don’t touch anything unclean!

Get out of it!

Stay pure, you who carry the Lord’s holy items! ⁹⁶ 

Jeremiah 13:27

13:27 People of Jerusalem, ⁹⁷  I have seen your adulterous worship,

your shameless prostitution to, and your lustful pursuit of, other gods. ⁹⁸ 

I have seen your disgusting acts of worship ⁹⁹ 

on the hills throughout the countryside.

You are doomed to destruction! ¹⁰⁰ 

How long will you continue to be unclean?’”

Ezekiel 18:31

18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ¹⁰¹  Why should you die, O house of Israel?

Ezekiel 20:7

20:7 I said to them, “Each of you must get rid of the detestable idols you keep before you, ¹⁰²  and do not defile yourselves with the idols of Egypt; I am the Lord your God.”

Ezekiel 36:25

36:25 I will sprinkle you with pure water ¹⁰³  and you will be clean from all your impurities. I will purify you from all your idols.

John 13:10-11

13:10 Jesus replied, ¹⁰⁴  “The one who has bathed needs only to wash his feet, ¹⁰⁵  but is completely ¹⁰⁶  clean. ¹⁰⁷  And you disciples ¹⁰⁸  are clean, but not every one of you.” 13:11 (For Jesus ¹⁰⁹  knew the one who was going to betray him. For this reason he said, “Not every one of you is ¹¹⁰  clean.”) ¹¹¹ 

John 13:2

13:2 The evening meal ¹¹²  was in progress, and the devil had already put into the heart ¹¹³  of Judas Iscariot, Simon’s son, that he should betray ¹¹⁴  Jesus. ¹¹⁵ 

Colossians 1:1

Salutation

1:1 From Paul, ¹¹⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Hebrews 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ¹¹⁷  because we have had our hearts sprinkled clean from an evil conscience ¹¹⁸  and our bodies washed in pure water.

James 4:8

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ¹¹⁹ 

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹²⁰  do the quarrels among you come from? Is it not from this, ¹²¹  from your passions that battle inside you? ¹²² 

James 2:1-2

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹²³  do not show prejudice ¹²⁴  if you possess faith ¹²⁵  in our glorious Lord Jesus Christ. ¹²⁶  2:2 For if someone ¹²⁷  comes into your assembly ¹²⁸  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,

Jude 1:23

1:23 save ¹²⁹  others by snatching them out of the fire; have mercy ¹³⁰  on others, coupled with a fear of God, ¹³¹  hating even the clothes stained ¹³²  by the flesh. ¹³³ 

[22:1]  ¹ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ² tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:2]  ³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ⁴ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁵ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁶ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁷ tn Heb “which I will say to.”

[22:3]  ⁸ tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  ⁹ tn Heb “he arose and he went.”

[22:4]  ¹⁰ tn Heb “lifted up his eyes and saw.”

[22:5]  ¹¹ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ¹² tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ¹³ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ¹⁴ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ¹⁵ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[22:6]  ¹⁶ sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

[22:7]  ¹⁷ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ¹⁸ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ¹⁹ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:8]  ²⁰ tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”

[22:9]  ²¹ sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?

[22:9]  ²² sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.

[22:10]  ²³ tn Heb “in order to slaughter.”

[22:11]  ²⁴ sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord’s angel” in Gen 16:7.

[22:12]  ²⁵ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ²⁶ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ²⁷ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ²⁸ sn In this context fear refers by metonymy to obedience that grows from faith.

[22:13]  ²⁹ tn Heb “lifted his eyes.”

[22:13]  ³⁰ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ³¹ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ³² tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[22:14]  ³³ tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.

[22:14]  ³⁴ sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.

[22:14]  ³⁵ sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.

[22:16]  ³⁶ tn Heb “By myself I swear.”

[22:16]  ³⁷ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[22:17]  ³⁸ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ³⁹ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  ⁴⁰ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ⁴¹ tn Or “inherit.”

[22:17]  ⁴² tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[22:18]  ⁴³ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  ⁴⁴ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[22:19]  ⁴⁵ tn Heb “and they arose and went together.”

[22:19]  ⁴⁶ tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.

[22:20]  ⁴⁷ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[22:21]  ⁴⁸ sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.

[22:23]  ⁴⁹ tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).

[34:2]  ⁵⁰ tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.

[34:2]  ⁵¹ tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.

[34:24]  ⁵² tn Heb “all those going out the gate of his city.”

[34:24]  ⁵³ tn Heb “listened to.”

[34:24]  ⁵⁴ tn Heb “all those going out the gate of his city.”

[34:25]  ⁵⁵ tn Heb “a man his sword.”

[34:25]  ⁵⁶ tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[19:10]  ⁵⁷ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ⁵⁸ tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

[15:5]  ⁵⁹ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ⁶⁰ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[17:16]  ⁶¹ tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.

[17:16]  ⁶² 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.).

[31:2]  ⁶³ tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

[31:2]  ⁶⁴ sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

[31:2]  ⁶⁵ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

[5:10]  ⁶⁶ sn The “holy gifts” are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.

[5:13]  ⁶⁷ tn Heb “and a man lies with her with the emission of semen.” This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.

[5:13]  ⁶⁸ tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).

[5:13]  ⁶⁹ tn Heb “and it is concealed from the eyes of her husband.”

[5:13]  ⁷⁰ tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.

[1:5]  ⁷¹ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ⁷² tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ⁷³ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ⁷⁴ tn Or “purify.”

[1:5]  ⁷⁵ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  ⁷⁶ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ⁷⁷ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ⁷⁸ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ⁷⁹ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ⁸⁰ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[51:2]  ⁸¹ tn Heb “Thoroughly wash me from my wrongdoing.”

[51:2]  ⁸² sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.

[51:7]  ⁸³ tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ⁸⁴ tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.

[51:7]  ⁸⁵ tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.

[51:7]  ⁸⁶ tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ⁸⁷ sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).

[5:1]  ⁸⁸ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ⁸⁹ tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  ⁹⁰ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ⁹¹ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ⁹² tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ⁹³ tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).

[1:16]  ⁹⁴ 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]  ⁹⁵ 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).

[52:11]  ⁹⁶ tn Heb “the vessels of the Lord” (so KJV, NAB).

[13:27]  ⁹⁷ tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout.

[13:27]  ⁹⁸ tn Heb “[I have seen] your adulteries, your neighings, and your shameless prostitution.” The meanings of the metaphorical references have been incorporated in the translation for the sake of clarity for readers of all backgrounds.

[13:27]  ⁹⁹ tn Heb “your disgusting acts.” This word is almost always used of idolatry or of the idols themselves. See BDB 1055 s.v. שִׁקֻּוּץ and Deut 29:17 and Jer 4:1; 7:30.

[13:27]  ¹⁰⁰ tn Heb “Woe to you!”

[18:31]  ¹⁰¹ sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.

[20:7]  ¹⁰² tn Heb “each one, the detestable things of his eyes, throw away.” The Pentateuch does not refer to the Israelites worshiping idols in Egypt, but Josh 24:14 appears to suggest that they did so.

[36:25]  ¹⁰³ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[13:10]  ¹⁰⁴ tn Grk “Jesus said to him.”

[13:10]  ¹⁰⁵ tn Grk “has no need except to wash his feet.”

[13:10]  ¹⁰⁶ tn Or “entirely.”

[13:10]  ¹⁰⁷ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ¹⁰⁸ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:11]  ¹⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ¹¹⁰ tn Grk “Not all of you are.”

[13:11]  ¹¹¹ sn This is a parenthetical note by the author.

[13:2]  ¹¹² tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹¹³ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹¹⁴ tn Or “that he should hand over.”

[13:2]  ¹¹⁵ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[1:1]  ¹¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[10:22]  ¹¹⁷ tn Grk “in assurance of faith.”

[10:22]  ¹¹⁸ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[4:8]  ¹¹⁹ tn Or “two-minded” (the same description used in 1:8).

[4:1]  ¹²⁰ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ¹²¹ tn Grk “from here.”

[4:1]  ¹²² tn Grk “in your members [i.e., parts of the body].”

[2:1]  ¹²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ¹²⁴ tn Or “partiality.”

[2:1]  ¹²⁵ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ¹²⁶ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:2]  ¹²⁷ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ¹²⁸ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[1:23]  ¹²⁹ tn Grk “and save.”

[1:23]  ¹³⁰ tn Grk “and have mercy.”

[1:23]  ¹³¹ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ¹³² sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹³³ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.