Hebrews 9:9-10

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink ¹  and various washings; they are external regulations ²  imposed until the new order came. ³ 

Leviticus 11:1-47

Clean and Unclean Land Creatures

11:1 The Lord spoke to Moses and Aaron, saying to them, 11:2 “Tell the Israelites: ‘This is the kind of creature you may eat from among all the animals ⁴  that are on the land. 11:3 You may eat any among the animals that has a divided hoof (the hooves are completely split in two ⁵ ) and that also chews the cud. ⁶  11:4 However, you must not eat these ⁷  from among those that chew the cud and have divided hooves: The camel is unclean to you ⁸  because it chews the cud ⁹  even though its hoof is not divided. ¹⁰  11:5 The rock badger ¹¹  is unclean to you because it chews the cud even though its hoof is not divided. 11:6 The hare is unclean to you because it chews the cud even though its hoof is not divided. 11:7 The pig is unclean to you because its hoof is divided (the hoof is completely split in two ¹² ), even though it does not chew the cud. ¹³  11:8 You must not eat from their meat and you must not touch their carcasses; ¹⁴  they are unclean to you.

Clean and Unclean Water Creatures

11:9 “‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, ¹⁵  whether in the seas or in the streams, ¹⁶  you may eat. 11:10 But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you. 11:11 Since they are detestable to you, you must not eat their meat and their carcass you must detest. 11:12 Any creature in the water that does not have both fins and scales is detestable to you.

Clean and Unclean Birds

11:13 “‘These you are to detest from among the birds – they must not be eaten, because they are detestable: ¹⁷  the griffon vulture, the bearded vulture, the black vulture, 11:14 the kite, the buzzard of any kind, ¹⁸  11:15 every kind of crow, ¹⁹  11:16 the eagle owl, ²⁰  the short-eared owl, the long-eared owl, the hawk of any kind, 11:17 the little owl, the cormorant, the screech owl, 11:18 the white owl, the scops owl, the osprey, 11:19 the stork, the heron of any kind, the hoopoe, and the bat.

Clean and Unclean Insects

11:20 “‘Every winged swarming thing that walks on all fours ²¹  is detestable to you. 11:21 However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs ²²  to hop with on the land. 11:22 These you may eat from them: ²³  the locust of any kind, the bald locust of any kind, the cricket of any kind, the grasshopper of any kind. 11:23 But any other winged swarming thing that has four legs is detestable to you.

Carcass Uncleanness

11:24 “‘By these ²⁴  you defile yourselves; anyone who touches their carcass will be unclean until the evening, 11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.

Inedible Land Quadrupeds

11:26 “‘All ²⁵  animals that divide the hoof but it is not completely split in two ²⁶  and do not chew the cud ²⁷  are unclean to you; anyone who touches them becomes unclean. ²⁸  11:27 All that walk on their paws among all the creatures that walk on all fours ²⁹  are unclean to you. Anyone who touches their carcass will be unclean until the evening, 11:28 and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.

Creatures that Swarm on the Land

11:29 “‘Now this is what is unclean to you among the swarming things that swarm on the land: ³⁰  the rat, the mouse, the large lizard of any kind, 11:30 the Mediterranean gecko, the spotted lizard, the wall gecko, the skink, and the chameleon. 11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening. 11:32 Also, anything they fall on ³¹  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water ³²  and will be unclean until the evening. Then it will become clean. 11:33 As for any clay vessel they fall into, ³³  everything in it ³⁴  will become unclean and you must break it. 11:34 Any food that may be eaten which becomes soaked with water ³⁵  will become unclean. Anything drinkable ³⁶  in any such vessel will become unclean. ³⁷  11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean ³⁸  to you. 11:36 However, a spring or a cistern which collects water ³⁹  will be clean, but one who touches their carcass will be unclean. 11:37 Now, if such a carcass falls on any sowing seed which is to be sown, ⁴⁰  it is clean, 11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.

Edible Land Quadrupeds

11:39 “‘Now if an animal ⁴¹  that you may eat dies, ⁴²  whoever touches its carcass will be unclean until the evening. 11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening. 11:41 Every swarming thing that swarms on the land is detestable; it must not be eaten. 11:42 You must not eat anything that crawls ⁴³  on its belly or anything that walks on all fours or on any number of legs ⁴⁴  of all the swarming things that swarm on the land, because they are detestable. 11:43 Do not make yourselves detestable by any of the swarming things. ⁴⁵  You must not defile yourselves by them and become unclean by them, 11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, 11:45 for I am the Lord who brought you up from the land of Egypt to be your God, ⁴⁶  and you are to be holy because I am holy. 11:46 This is the law ⁴⁷  of the land animals, the birds, all the living creatures that move in the water, and all the creatures ⁴⁸  that swarm on the land, 11:47 to distinguish between the unclean and the clean, between the living creatures that may be eaten and the living creatures that must not be eaten.’”

Deuteronomy 14:3-21

14:3 You must not eat any forbidden ⁴⁹  thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, ⁵⁰  the gazelle, ⁵¹  the deer, ⁵²  the wild goat, the antelope, ⁵³  the wild oryx, ⁵⁴  and the mountain sheep. ⁵⁵  14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. ⁵⁶  14:7 However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. ⁵⁷  (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you). 14:8 Also the pig is ritually impure to you; though it has divided hooves, ⁵⁸  it does not chew the cud. You may not eat their meat or even touch their remains. 14:9 These you may eat from among water creatures: anything with fins and scales you may eat, 14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you. 14:11 All ritually clean birds you may eat. 14:12 These are the ones you may not eat: the eagle, ⁵⁹  the vulture, ⁶⁰  the black vulture, ⁶¹  14:13 the kite, the black kite, the dayyah ⁶²  after its species, 14:14 every raven after its species, 14:15 the ostrich, ⁶³  the owl, ⁶⁴  the seagull, the falcon ⁶⁵  after its species, 14:16 the little owl, the long-eared owl, the white owl, ⁶⁶  14:17 the jackdaw, ⁶⁷  the carrion vulture, the cormorant, 14:18 the stork, the heron after its species, the hoopoe, the bat, 14:19 and any winged thing on the ground are impure to you – they may not be eaten. ⁶⁸  14:20 You may eat any clean bird. 14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages ⁶⁹  and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. ⁷⁰ 

Acts 10:14-16

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁷¹  10:15 The voice ⁷²  spoke to him again, a second time, “What God has made clean, you must not consider ⁷³  ritually unclean!” ⁷⁴  10:16 This happened three times, and immediately the object was taken up into heaven. ⁷⁵ 

Romans 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Romans 14:6

14:6 The one who observes the day does it for the Lord. The ⁷⁶  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God.

Romans 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ⁷⁷ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁷⁸ 

Colossians 1:1

Salutation

1:1 From Paul, ⁷⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 2:16-20

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days – 2:17 these are only ⁸⁰  the shadow of the things to come, but the reality ⁸¹  is Christ! ⁸²  2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ⁸³  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ⁸⁴  2:19 He has not held fast ⁸⁵  to the head from whom the whole body, supported ⁸⁶  and knit together through its ligaments and sinews, grows with a growth that is from God. ⁸⁷ 

2:20 If you have died with Christ to the elemental spirits ⁸⁸  of the world, why do you submit to them as though you lived in the world?

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ⁸⁹  and for those in Laodicea, and for those who have not met me face to face. ⁹⁰ 

Colossians 4:3-5

4:3 At the same time pray ⁹¹  for us too, that ⁹²  God may open a door for the message ⁹³  so that we may proclaim ⁹⁴  the mystery of Christ, for which I am in chains. ⁹⁵  4:4 Pray that I may make it known as I should. ⁹⁶  4:5 Conduct yourselves ⁹⁷  with wisdom toward outsiders, making the most of the opportunities.

Titus 1:14-15

1:14 and not pay attention to Jewish myths ⁹⁸  and commands of people who reject the truth. 1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

[9:10]  ¹ tn Grk “only for foods and drinks.”

[9:10]  ² tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ³ tn Grk “until the time of setting things right.”

[11:2]  ⁴ tn Heb “the animal,” but as a collective plural, and so throughout this chapter.

[11:3]  ⁵ tn Heb “every divider of hoof and cleaver of the cleft of hooves”; KJV, ASV “parteth the hoof, and is clovenfooted.”

[11:3]  ⁶ tn Heb “bringer up of the cud” (a few of the ancient versions include the conjunction “and,” but it does not appear in the MT). The following verses make it clear that both dividing the hoof and chewing the cud were required; one of these conditions would not be enough to make the animal suitable for eating without the other.

[11:4]  ⁷ tn Heb “this,” but as a collective plural (see the following context).

[11:4]  ⁸ sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.

[11:4]  ⁹ tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).

[11:4]  ¹⁰ tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).

[11:5]  ¹¹ sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”

[11:7]  ¹² tn See the note on Lev 11:3.

[11:7]  ¹³ tn The meaning and basic rendering of this clause is quite certain, but the verb for “chewing” the cud here is not the same as the preceding verses, where the expression is “to bring up the cud” (see the note on v. 3 above). It appears to be a cognate verb for the noun “cud” (גֵּרָה, gerah) and could mean either “to drag up” (i.e., from the Hebrew Qal of גָרָר [garar] meaning “to drag,” referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or “to chew” (i.e., from the Hebrew Niphal [or Qal B] of גָרָר used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. גָרַר, “to chew,” with HALOT 204 s.v. גרר qal.B, “to ruminate”).

[11:8]  ¹⁴ sn The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24-28 (cf. also vv. 29-40). For the time being, this chapter continues to develop the issue of what can and cannot be eaten.

[11:9]  ¹⁵ tn Heb “all which have fin and scale” (see also vv. 10 and 12).

[11:9]  ¹⁶ tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).

[11:13]  ¹⁷ tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60.

[11:14]  ¹⁸ tn Heb “and the buzzard to its kind” (see also vv. 16 and 19 for the same expression “of any kind”).

[11:15]  ¹⁹ tn Heb “every crow to its kind.” Many English versions (e.g., KJV, NASB, NIV, NRSV, NLT) render this as “raven.”

[11:16]  ²⁰ tn Literally, “the daughter of the wasteland.” Various proposals for the species of bird referred to here include “owl” (KJV), “horned owl” (NIV, NCV), and “ostrich” (ASV, NAB, NASB, NRSV, NLT).

[11:20]  ²¹ tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).

[11:21]  ²² tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).

[11:22]  ²³ tn For entomological remarks on the following list of insects see J. Milgrom, Leviticus (AB), 1:665-66; and J. E. Hartley, Leviticus (WBC), 160-61.

[11:24]  ²⁴ tn Heb “and to these.”

[11:26]  ²⁵ tn Heb “to all” (cf. the note on v. 24). This and the following verses develop more fully the categories of uncleanness set forth in principle in vv. 24-25.

[11:26]  ²⁶ tn Heb “divides hoof and cleft it does not cleave”; KJV “divideth the hoof, and is not clovenfooted”; NLT “divided but unsplit hooves.”

[11:26]  ²⁷ tn See the note on Lev 11:3.

[11:26]  ²⁸ sn Compare the regulations in Lev 11:2-8.

[11:27]  ²⁹ tn Heb “the one walking on four.” Compare Lev 11:20-23.

[11:29]  ³⁰ tn For zoological analyses of the list of creatures in vv. 29-30, see J. Milgrom, Leviticus (AB), 1:671-72; and J. E. Hartley, Leviticus (WBC), 161-62.

[11:32]  ³¹ tn Heb “And all which it shall fall on it from them.”

[11:32]  ³² tn Heb “in water it shall be brought.”

[11:33]  ³³ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ³⁴ tn Heb “all which is in its midst.”

[11:34]  ³⁵ tn Heb “which water comes on it.”

[11:34]  ³⁶ tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”

[11:34]  ³⁷ tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

[11:35]  ³⁸ tn Heb “be unclean.”

[11:36]  ³⁹ tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”

[11:37]  ⁴⁰ tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”

[11:39]  ⁴¹ tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).

[11:39]  ⁴² tn Heb “which is food for you” or “which is for you to eat.”

[11:42]  ⁴³ tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.

[11:42]  ⁴⁴ tn Heb “until all multiplying of legs.”

[11:43]  ⁴⁵ tn Heb “by any of the swarming things that swarm.”

[11:45]  ⁴⁶ tn Heb “to be to you for a God.”

[11:46]  ⁴⁷ sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 11. Similar summaries are found in Lev 7:37-38; 13:59; 14:54-57; and 15:32-33.

[11:46]  ⁴⁸ tn Heb “for all the creatures.”

[14:3]  ⁴⁹ tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”

[14:5]  ⁵⁰ tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”

[14:5]  ⁵¹ tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).

[14:5]  ⁵² tn The Hebrew term יַחְמוּר (yakhmur) may refer to a “fallow deer”; cf. Arabic yahmur (“deer”). Cf. NAB, NIV, NCV “roe deer”; NEB, NRSV, NLT “roebuck.”

[14:5]  ⁵³ tn The Hebrew term דִּישֹׁן (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB “white-rumped deer”; NIV, NRSV, NLT “ibex”).

[14:5]  ⁵⁴ tn The Hebrew term תְּאוֹ (tÿ’o; a variant is תּוֹא, to’) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”

[14:5]  ⁵⁵ tn The Hebrew term זֶמֶר (zemer) is another hapax legomenon with the possible meaning “wild sheep.” Cf. KJV, ASV “chamois”; NEB “rock-goat”; NAB, NIV, NRSV, NLT “mountain sheep.”

[14:6]  ⁵⁶ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

[14:7]  ⁵⁷ tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).

[14:8]  ⁵⁸ tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.

[14:12]  ⁵⁹ tn NEB “the griffon-vulture.”

[14:12]  ⁶⁰ tn The Hebrew term פֶּרֶס (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.

[14:12]  ⁶¹ tn The Hebrew term עָזְנִיָּה (’ozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish.

[14:13]  ⁶² tn The Hebrew term is דַּיָּה (dayyah). This, with the previous two terms (רָאָה [ra’ah] and אַיָּה [’ayyah]), is probably a kite of some species but otherwise impossible to specify.

[14:15]  ⁶³ tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayya’anah) is sometimes taken as “ostrich” (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV “owl”; NEB “desert-owl”; NIV “horned owl”).

[14:15]  ⁶⁴ tn The Hebrew term תַּחְמָס (takhmas) is either a type of owl (cf. NEB “short-eared owl”; NIV “screech owl”) or possibly the nighthawk (so NRSV, NLT).

[14:15]  ⁶⁵ tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).

[14:16]  ⁶⁶ tn The Hebrew term תִּנְשֶׁמֶת (tinshemet) may refer to a species of owl (cf. ASV “horned owl”; NASB, NIV, NLT “white owl”) or perhaps even to the swan (so KJV); cf. NRSV “water hen.”

[14:17]  ⁶⁷ tn The Hebrew term קָאַת (qa’at) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).

[14:19]  ⁶⁸ tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.

[14:21]  ⁶⁹ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ⁷⁰ sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

[10:14]  ⁷¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:15]  ⁷² tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:15]  ⁷³ tn Or “declare.”

[10:15]  ⁷⁴ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:16]  ⁷⁵ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[14:6]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:1]  ⁷⁷ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:13]  ⁷⁸ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:1]  ⁷⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:17]  ⁸⁰ tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  ⁸¹ tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

[2:17]  ⁸² tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”

[2:18]  ⁸³ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ⁸⁴ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[2:19]  ⁸⁵ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ⁸⁶ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ⁸⁷ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[2:20]  ⁸⁸ tn See the note on the phrase “elemental spirits” in 2:8.

[2:1]  ⁸⁹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁹⁰ tn Grk “as many as have not seen my face in the flesh.”

[4:3]  ⁹¹ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁹² tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁹³ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ⁹⁴ tn Or “so that we may speak.”

[4:3]  ⁹⁵ tn Or “in prison.”

[4:4]  ⁹⁶ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ⁹⁷ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:14]  ⁹⁸ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.