Genesis 12:11-13

12:11 As he approached ¹  Egypt, he said to his wife Sarai, “Look, ²  I know that you are a beautiful woman. ³  12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. ⁴  12:13 So tell them ⁵  you are my sister ⁶  so that it may go well ⁷  for me because of you and my life will be spared ⁸  on account of you.”

Genesis 20:2

20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Genesis 20:11

20:11 Abraham replied, “Because I thought, ⁹  ‘Surely no one fears God in this place. They will kill me because of ¹⁰  my wife.’

Genesis 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ¹¹  He was afraid to say, “She is my wife,” for he thought to himself, ¹²  “The men of this place will kill me to get ¹³  Rebekah because she is very beautiful.”

Exodus 32:22-24

32:22 Aaron said, “Do not let your anger burn hot, my lord; ¹⁴  you know these people, that they tend to evil. ¹⁵  32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’ 32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ¹⁶  to me, and I threw it into the fire, and this calf came out.” ¹⁷ 

Exodus 32:1

The Sin of the Golden Calf

32:1 ¹⁸ When the people saw that Moses delayed ¹⁹  in coming down ²⁰  from the mountain, they ²¹  gathered around Aaron and said to him, “Get up, ²²  make us gods ²³  that will go before us. As for this fellow Moses, ²⁴  the man who brought us up from the land of Egypt, we do not know what ²⁵  has become of him!”

Exodus 15:24

15:24 So the people murmured ²⁶  against Moses, saying, “What can ²⁷  we drink?”

Exodus 27:1

The Altar

27:1 “You are to make the ²⁸  altar of acacia wood, seven feet six inches long, ²⁹  and seven feet six inches wide; the altar is to be square, ³⁰  and its height is to be ³¹  four feet six inches.

Exodus 27:11

27:11 Likewise ³²  for its length on the north side, there are to be ³³  hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands ³⁴  on the posts.

Exodus 27:1

The Altar

27:1 “You are to make the ³⁵  altar of acacia wood, seven feet six inches long, ³⁶  and seven feet six inches wide; the altar is to be square, ³⁷  and its height is to be ³⁸  four feet six inches.

Exodus 19:3

19:3 Moses ³⁹  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ⁴⁰  of Israel:

Isaiah 57:11

57:11 Whom are you worried about?

Whom do you fear, that you would act so deceitfully

and not remember me

or think about me? ⁴¹ 

Because I have been silent for so long, ⁴² 

you are not afraid of me. ⁴³ 

Matthew 10:28

10:28 Do ⁴⁴  not be afraid of those who kill the body ⁴⁵  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ⁴⁶ 

Matthew 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ⁴⁷  heard this saying they were offended?”

Matthew 26:69-74

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ⁴⁸  slave girl ⁴⁹  came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: ⁵⁰  “I don’t know what you’re talking about!” 26:71 When ⁵¹  he went out to the gateway, another slave girl ⁵²  saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After ⁵³  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ⁵⁴  gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ⁵⁵ 

John 3:2

3:2 came to Jesus ⁵⁶  at night ⁵⁷  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ⁵⁸  that you do unless God is with him.”

John 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁵⁹  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁶⁰  to be the Christ ⁶¹  would be put out ⁶²  of the synagogue. ⁶³ 

John 12:42

12:42 Nevertheless, even among the rulers ⁶⁴  many believed in him, but because of the Pharisees ⁶⁵  they would not confess Jesus to be the Christ, ⁶⁶  so that they would not be put out of ⁶⁷  the synagogue. ⁶⁸ 

John 19:12-13

19:12 From this point on, Pilate tried ⁶⁹  to release him. But the Jewish leaders ⁷⁰  shouted out, ⁷¹  “If you release this man, ⁷²  you are no friend of Caesar! ⁷³  Everyone who claims to be a king ⁷⁴  opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁷⁵  in the place called “The Stone Pavement” ⁷⁶  (Gabbatha in ⁷⁷  Aramaic). ⁷⁸ 

Galatians 2:11-13

Paul Rebukes Peter

2:11 But when Cephas ⁷⁹  came to Antioch, ⁸⁰  I opposed him to his face, because he had clearly done wrong. ⁸¹  2:12 Until ⁸²  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ⁸³  and separated himself ⁸⁴  because he was afraid of those who were pro-circumcision. ⁸⁵  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ⁸⁶  by their hypocrisy.

Galatians 2:2

2:2 I went there ⁸⁷  because of ⁸⁸  a revelation and presented ⁸⁹  to them the gospel that I preach among the Gentiles. But I did so ⁹⁰  only in a private meeting with the influential people, ⁹¹  to make sure that I was not running – or had not run ⁹²  – in vain.

Galatians 4:16-17

4:16 So then, have I become your enemy by telling you the truth? ⁹³ 

4:17 They court you eagerly, ⁹⁴  but for no good purpose; ⁹⁵  they want to exclude you, so that you would seek them eagerly. ⁹⁶ 

[12:11]  ¹ tn Heb “drew near to enter.”

[12:11]  ² tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ³ tn Heb “a woman beautiful of appearance are you.”

[12:12]  ⁴ tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.

[12:13]  ⁵ tn Heb “say.”

[12:13]  ⁶ sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

[12:13]  ⁷ tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

[12:13]  ⁸ tn Heb “and my life will live.”

[20:11]  ⁹ tn Heb “Because I said.”

[20:11]  ¹⁰ tn Heb “over the matter of.”

[26:7]  ¹¹ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ¹² tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ¹³ tn Heb “kill me on account of.”

[32:22]  ¹⁴ sn “My lord” refers to Moses.

[32:22]  ¹⁵ tn Heb “that on evil it is.”

[32:24]  ¹⁶ tn Here “it” has been supplied.

[32:24]  ¹⁷ sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[32:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ²¹ tn Heb “the people.”

[32:1]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[15:24]  ²⁶ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ²⁷ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[27:1]  ²⁸ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ²⁹ tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ³⁰ tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ³¹ tn Heb “and three cubits its height.”

[27:11]  ³² tn Heb “and thus.”

[27:11]  ³³ tn Here the phrase “there will be” has been supplied.

[27:11]  ³⁴ sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).

[27:1]  ³⁵ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ³⁶ tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ³⁷ tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ³⁸ tn Heb “and three cubits its height.”

[19:3]  ³⁹ tn Heb “and Moses went up.”

[19:3]  ⁴⁰ tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[57:11]  ⁴¹ tn Heb “you do not place [it] on your heart.”

[57:11]  ⁴² tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ⁴³ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[10:28]  ⁴⁴ tn Here καί (kai) has not been translated.

[10:28]  ⁴⁵ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ⁴⁶ sn See the note on the word hell in 5:22.

[15:12]  ⁴⁷ sn See the note on Pharisees in 3:7.

[26:69]  ⁴⁸ tn Here καί (kai) has not been translated.

[26:69]  ⁴⁹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[26:70]  ⁵⁰ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[26:71]  ⁵¹ tn Here δέ (de) has not been translated.

[26:71]  ⁵² tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[26:73]  ⁵³ tn Here δέ (de) has not been translated.

[26:73]  ⁵⁴ tn Grk “your speech.”

[26:74]  ⁵⁵ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[3:2]  ⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ⁵⁷ tn Or “during the night.”

[3:2]  ⁵⁸ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[9:22]  ⁵⁹ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ⁶⁰ tn Grk “confessed him.”

[9:22]  ⁶¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  ⁶² tn Or “would be expelled from.”

[9:22]  ⁶³ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[12:42]  ⁶⁴ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ⁶⁵ sn See the note on Pharisees in 1:24.

[12:42]  ⁶⁶ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  ⁶⁷ tn Or “be expelled from.”

[12:42]  ⁶⁸ sn Compare John 9:22. See the note on synagogue in 6:59.

[19:12]  ⁶⁹ tn Grk “sought.”

[19:12]  ⁷⁰ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ⁷¹ tn Grk “shouted out, saying.”

[19:12]  ⁷² tn Grk “this one.”

[19:12]  ⁷³ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁷⁴ tn Grk “who makes himself out to be a king.”

[19:13]  ⁷⁵ tn Or “the judge’s seat.”

[19:13]  ⁷⁶ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ⁷⁷ tn Grk “in Hebrew.”

[19:13]  ⁷⁸ sn This is a parenthetical note by the author.

[2:11]  ⁷⁹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ⁸⁰ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ⁸¹ tn Grk “because he stood condemned.”

[2:12]  ⁸² tn The conjunction γάρ has not been translated here.

[2:12]  ⁸³ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ⁸⁴ tn Or “and held himself aloof.”

[2:12]  ⁸⁵ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[2:13]  ⁸⁶ 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]  ⁸⁷ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁸⁸ 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]  ⁸⁹ tn Or “set before them.”

[2:2]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[4:16]  ⁹³ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[4:17]  ⁹⁴ tn Or “They are zealous for you.”

[4:17]  ⁹⁵ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ⁹⁶ tn Or “so that you would be zealous.”