Exodus 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Exodus 32:1

The Sin of the Golden Calf

32:1 ¹ When the people saw that Moses delayed ²  in coming down ³  from the mountain, they ⁴  gathered around Aaron and said to him, “Get up, ⁵  make us gods ⁶  that will go before us. As for this fellow Moses, ⁷  the man who brought us up from the land of Egypt, we do not know what ⁸  has become of him!”

Exodus 14:16

14:16 And as for you, ⁹  lift up your staff and extend your hand toward the sea and divide it, so that ¹⁰  the Israelites may go through the middle of the sea on dry ground.

Acts 20:30-31

20:30 Even from among your own group ¹¹  men ¹²  will arise, teaching perversions of the truth ¹³  to draw the disciples away after them. 20:31 Therefore be alert, ¹⁴  remembering that night and day for three years I did not stop warning ¹⁵  each one of you with tears.

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹⁶  them and saying farewell, ¹⁷  he left to go to Macedonia. ¹⁸ 

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ²⁰  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatians 2:13

2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ²²  by their hypocrisy.

Galatians 2:2

2:2 I went there ²³  because of ²⁴  a revelation and presented ²⁵  to them the gospel that I preach among the Gentiles. But I did so ²⁶  only in a private meeting with the influential people, ²⁷  to make sure that I was not running – or had not run ²⁸  – in vain.

Galatians 2:16-17

2:16 yet we know ²⁹  that no one ³⁰  is justified by the works of the law ³¹  but by the faithfulness of Jesus Christ. ³²  And ³³  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁴  and not by the works of the law, because by the works of the law no one ³⁵  will be justified. 2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages ³⁶  sin? Absolutely not!

Galatians 2:2

2:2 I went there ³⁷  because of ³⁸  a revelation and presented ³⁹  to them the gospel that I preach among the Gentiles. But I did so ⁴⁰  only in a private meeting with the influential people, ⁴¹  to make sure that I was not running – or had not run ⁴²  – in vain.

Galatians 2:1-2

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁴³  again with Barnabas, taking Titus along too. 2:2 I went there ⁴⁴  because of ⁴⁵  a revelation and presented ⁴⁶  to them the gospel that I preach among the Gentiles. But I did so ⁴⁷  only in a private meeting with the influential people, ⁴⁸  to make sure that I was not running – or had not run ⁴⁹  – in vain.

Galatians 2:18

2:18 But if I build up again those things I once destroyed, ⁵⁰  I demonstrate that I am one who breaks God’s law. ⁵¹ 

[32:1]  ¹ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ² tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ³ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ⁴ tn Heb “the people.”

[32:1]  ⁵ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ⁶ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ⁷ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ⁸ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[14:16]  ⁹ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ¹⁰ tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[20:30]  ¹¹ tn Grk “from among yourselves.”

[20:30]  ¹² tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹³ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:31]  ¹⁴ tn Or “be watchful.”

[20:31]  ¹⁵ tn Or “admonishing.”

[20:1]  ¹⁶ tn Or “exhorting.”

[20:1]  ¹⁷ tn Or “and taking leave of them.”

[20:1]  ¹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[1:6]  ¹⁹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²⁰ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:13]  ²² tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[2:2]  ²³ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ²⁴ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ²⁵ tn Or “set before them.”

[2:2]  ²⁶ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ²⁷ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ²⁸ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:16]  ²⁹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³⁰ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ³¹ sn The law is a reference to the law of Moses.

[2:16]  ³² tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  ³³ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ³⁴ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ³⁵ tn Or “no human being”; Grk “flesh.”

[2:17]  ³⁶ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[2:2]  ³⁷ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ³⁸ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ³⁹ tn Or “set before them.”

[2:2]  ⁴⁰ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ⁴¹ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ⁴² tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:1]  ⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:2]  ⁴⁴ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁴⁵ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ⁴⁶ tn Or “set before them.”

[2:2]  ⁴⁷ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ⁴⁸ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ⁴⁹ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:18]  ⁵⁰ tn Or “once tore down.”

[2:18]  ⁵¹ tn Traditionally, “that I am a transgressor.”