Discovery BoxHebrews 6:4-6
Context6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 6:5 tasted the good word of God and the miracles of the coming age, 6:6 and then have committed apostasy, 1 to renew them again to repentance, since 2 they are crucifying the Son of God for themselves all over again 3 and holding him up to contempt.
Leviticus 4:2
Context4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally 4 from any of the Lord’s commandments which must not be violated, and violates any 5 one of them 6 –
Leviticus 4:13
Context4:13 “‘If the whole congregation of Israel strays unintentionally 7 and the matter is not noticed by 8 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 9 so they become guilty,
Numbers 15:28-31
Context15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.
15:30 “‘But the person 10 who acts defiantly, 11 whether native-born or a resident foreigner, insults 12 the Lord. 13 That person 14 must be cut off 15 from among his people. 15:31 Because he has despised 16 the word of the Lord and has broken 17 his commandment, that person 18 must be completely cut off. 19 His iniquity will be on him.’” 20
Deuteronomy 17:12
Context17:12 The person who pays no attention 21 to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.
Psalms 19:12-13
Context19:12 Who can know all his errors? 22
Please do not punish me for sins I am unaware of. 23
19:13 Moreover, keep me from committing flagrant 24 sins;
do not allow such sins to control me. 25
Then I will be blameless,
and innocent of blatant 26 rebellion.
Daniel 5:22-23
Context5:22 “But you, his son 27 Belshazzar, have not humbled yourself, 28 although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods 29 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 30 your very breath and all your ways!
Matthew 12:31-32
Context12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, 31 but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. 32 But whoever speaks against the Holy Spirit will not be forgiven, 33 either in this age or in the age to come.
Matthew 12:43-45
Context12:43 “When 34 an unclean spirit 35 goes out of a person, 36 it passes through waterless places 37 looking for rest but 38 does not find it. 12:44 Then it says, ‘I will return to the home I left.’ 39 When it returns, 40 it finds the house 41 empty, swept clean, and put in order. 42 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so 43 the last state of that person is worse than the first. It will be that way for this evil generation as well!”
John 9:41
Context9:41 Jesus replied, 44 “If you were blind, you would not be guilty of sin, 45 but now because you claim that you can see, 46 your guilt 47 remains.” 48
John 9:1
Context9:1 Now as Jesus was passing by, 49 he saw a man who had been blind from birth.
John 1:13
Context1:13 – children not born 50 by human parents 51 or by human desire 52 or a husband’s 53 decision, 54 but by God.
John 1:2
Context1:2 The Word 55 was with God in the beginning.
John 2:20-22
Context2:20 Then the Jewish leaders 56 said to him, “This temple has been under construction 57 for forty-six years, 58 and are you going to raise it up in three days?” 2:21 But Jesus 59 was speaking about the temple of his body. 60 2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture 61 and the saying 62 that Jesus had spoken.
John 2:1
Context2:1 Now on the third day there was a wedding at Cana 63 in Galilee. 64 Jesus’ mother 65 was there,
John 5:16
Context5:16 Now because Jesus was doing these things 66 on the Sabbath, the Jewish leaders 67 began persecuting 68 him.
[6:6] 1 tn Or “have fallen away.”
[6:6] 2 tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).
[6:6] 3 tn Grk “recrucifying the son of God for themselves.”
[4:2] 4 tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the
[4:2] 5 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
[4:2] 6 tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”
[4:13] 7 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
[4:13] 8 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
[4:13] 9 tn Heb “and they do one from all the commandments of the
[15:30] 11 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the
[15:30] 12 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 13 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 15 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
[15:31] 16 tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
[15:31] 17 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 19 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
[15:31] 20 sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.
[17:12] 21 tn Heb “who acts presumptuously not to listen” (cf. NASB).
[19:12] 22 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
[19:12] 23 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
[19:13] 24 tn Or “presumptuous.”
[19:13] 25 tn Heb “let them not rule over me.”
[5:22] 27 tn Or “descendant”; or “successor.”
[5:22] 28 tn Aram “your heart.”
[5:23] 30 tn Aram “in whose hand [are].”
[12:31] 31 tn Grk “every sin and blasphemy will be forgiven men.”
[12:32] 32 tn Grk “it will be forgiven him.”
[12:32] 33 tn Grk “it will not be forgiven him.”
[12:43] 34 tn Here δέ (de) has not been translated.
[12:43] 35 sn Unclean spirit refers to an evil spirit.
[12:43] 36 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
[12:43] 37 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[12:43] 38 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:44] 39 tn Grk “I will return to my house from which I came.”
[12:44] 41 tn The words “the house” are not in Greek but are implied.
[12:44] 42 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[12:45] 43 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[9:41] 44 tn Grk “Jesus said to them.”
[9:41] 45 tn Grk “you would not have sin.”
[9:41] 46 tn Grk “now because you say, ‘We see…’”
[9:41] 48 sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).
[9:1] 49 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
[1:13] 50 tn The Greek term translated “born” here also involves conception.
[1:13] 51 tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
[1:13] 52 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.
[1:13] 54 tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
[1:2] 55 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
[2:20] 56 tn See the note on this phrase in v. 18.
[2:20] 57 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 58 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:21] 59 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
[2:21] 60 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.
[2:22] 61 sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.
[2:22] 62 tn Or “statement”; Grk “word.”
[2:1] 63 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 64 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
[2:1] 65 tn Grk “in Galilee, and Jesus’ mother.”
[5:16] 66 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
[5:16] 67 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
