Discovery BoxExodus 32:25-29
Context32:25 Moses saw that the people were running wild, 1 for Aaron had let them get completely out of control, causing derision from their enemies. 2 32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come 3 to me.” 4 All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten 5 his sword on his side, and go back and forth 6 from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” 7
32:28 The Levites did what Moses ordered, 8 and that day about three thousand men of the people died. 9 32:29 Moses said, “You have been consecrated 10 today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” 11
Leviticus 10:6
Context10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not 12 dishevel the hair of your heads 13 and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, 14
Leviticus 21:11
Context21:11 He must not go where there is any dead person; 15 he must not defile himself even for his father and his mother.
Matthew 10:37
Context10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.
Matthew 12:48
Context12:48 To the one who had said this, Jesus 16 replied, 17 “Who is my mother and who are my brothers?”
Matthew 22:16
Context22:16 They sent to him their disciples along with the Herodians, 18 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 19 You do not court anyone’s favor because you show no partiality. 20
Luke 14:26
Context14:26 “If anyone comes to me and does not hate 21 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 22 he cannot be my disciple.
Luke 14:2
Context14:2 There 23 right 24 in front of him was a man suffering from dropsy. 25
Colossians 1:16
Context1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 26 whether principalities or powers – all things were created through him and for him.
Galatians 1:10
Context1:10 Am I now trying to gain the approval of people, 27 or of God? Or am I trying to please people? 28 If I were still trying to please 29 people, 30 I would not be a slave 31 of Christ!
Galatians 1:1
Context1:1 From Paul, 32 an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)
Galatians 2:4
Context2:4 Now this matter arose 33 because of the false brothers with false pretenses 34 who slipped in unnoticed to spy on 35 our freedom that we have in Christ Jesus, to make us slaves. 36
Galatians 2:1
Context2:1 Then after fourteen years I went up to Jerusalem 37 again with Barnabas, taking Titus along too.
Galatians 5:21
Context5:21 envying, 38 murder, 39 drunkenness, carousing, 40 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
[32:25] 1 tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
[32:25] 2 tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).
[32:26] 3 tn “come” is not in the text, but has been supplied.
[32:26] 4 tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).
[32:27] 6 tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.
[32:27] 7 tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.
[32:28] 8 tn Heb “did according to the word of Moses.”
[32:29] 10 tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.
[32:29] 11 tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”
[10:6] 12 tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).
[10:6] 13 tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).
[10:6] 14 tn Heb “shall weep [for] the burning which the
[21:11] 15 tc Although the MT has “persons” (plural), the LXX and Syriac have the singular “person” corresponding to the singular adjectival participle “dead” (cf. also Num 6:6).
[12:48] 16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:48] 17 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.
[22:16] 18 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[22:16] 19 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[22:16] 20 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[14:26] 21 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 22 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:2] 23 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 24 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
[14:2] 25 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[1:16] 26 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
[1:10] 27 tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.
[1:10] 28 tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.
[1:10] 29 tn The imperfect verb has been translated conatively (ExSyn 550).
[1:10] 30 tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.
[1:10] 31 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 32 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[2:4] 33 tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.
[2:4] 34 tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.
[2:4] 35 tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).
[2:4] 36 tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.
[2:1] 37 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:21] 38 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
[5:21] 39 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
