Discovery BoxDeuteronomy 17:4
Context17:4 When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing 1 is being done in Israel,
Deuteronomy 10:18
Context10:18 who justly treats 2 the orphan and widow, and who loves resident foreigners, giving them food and clothing.
Numbers 35:30
Context35:30 “Whoever kills any person, the murderer must be put to death by the testimony 3 of witnesses; but one witness cannot 4 testify against any person to cause him to be put to death.
Isaiah 11:3-4
Context11:3 He will take delight in obeying the Lord. 5
He will not judge by mere appearances, 6
or make decisions on the basis of hearsay. 7
11:4 He will treat the poor fairly, 8
and make right decisions 9 for the downtrodden of the earth. 10
He will strike the earth with the rod of his mouth, 11
and order the wicked to be executed. 12
John 7:24
Context7:24 Do not judge according to external appearance, 13 but judge with proper 14 judgment.”
John 7:1
Context7:1 After this 15 Jesus traveled throughout Galilee. 16 He 17 stayed out of Judea 18 because the Jewish leaders 19 wanted 20 to kill him.
John 5:19
Context5:19 So Jesus answered them, 21 “I tell you the solemn truth, 22 the Son can do nothing on his own initiative, 23 but only what he sees the Father doing. For whatever the Father 24 does, the Son does likewise. 25
[17:4] 1 tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.
[10:18] 2 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
[35:30] 3 tn Heb “ at the mouth of”; the metonymy stresses it is at their report.
[35:30] 4 tn The verb should be given the nuance of imperfect of potentiality.
[11:3] 5 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
[11:3] 6 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
[11:3] 7 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 8 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 9 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 10 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
[11:4] 11 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
[11:4] 12 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
[7:24] 13 tn Or “based on sight.”
[7:24] 14 tn Or “honest”; Grk “righteous.”
[7:1] 15 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of
[7:1] 16 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 17 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 18 tn Grk “he did not want to travel around in Judea.”
[7:1] 19 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
[7:1] 20 tn Grk “were seeking.”
[5:19] 21 tn Grk “answered and said to them.”
[5:19] 22 tn Grk “Truly, truly, I say to you.”
[5:19] 23 tn Grk “nothing from himself.”
[5:19] 24 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
[5:19] 25 sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.
