Discovery BoxGenesis 44:33
Context44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.
Exodus 32:32-33
Context32:32 But now, if you will forgive their sin…, 1 but if not, wipe me out 2 from your book that you have written.” 3 32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.
John 10:11-12
Context10:11 “I am the good 4 shepherd. The good shepherd lays down his life 5 for the sheep. 10:12 The hired hand, 6 who is not a shepherd and does not own sheep, sees the wolf coming and abandons 7 the sheep and runs away. 8 So the wolf attacks 9 the sheep and scatters them.
Romans 9:3
Context9:3 For I could wish 10 that I myself were accursed – cut off from Christ – for the sake of my people, 11 my fellow countrymen, 12
Romans 9:1
Context9:1 13 I am telling the truth in Christ (I am not lying!), for my conscience assures me 14 in the Holy Spirit –
Romans 3:16
Context3:16 ruin and misery are in their paths,
[32:32] 1 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”
[32:32] 2 tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.
[32:32] 3 sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
[10:11] 4 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
[10:11] 5 tn Or “The good shepherd dies willingly.”
[10:12] 6 sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.
[10:12] 9 tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.
[9:3] 10 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
[9:3] 11 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
[9:3] 12 tn Grk “my kinsmen according to the flesh.”
[9:1] 13 sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.
