Discovery BoxJob 24:14-17
Context24:14 Before daybreak 1 the murderer rises up;
he kills the poor and the needy;
in the night he is 2 like a thief. 3
24:15 And the eye of the adulterer watches for the twilight,
thinking, 4 ‘No eye can see me,’
and covers his face with a mask.
24:16 In the dark the robber 5 breaks into houses, 6
but by day they shut themselves in; 7
they do not know the light. 8
24:17 For all of them, 9 the morning is to them
like deep darkness;
they are friends with the terrors of darkness.
John 3:19-21
Context3:19 Now this is the basis for judging: 10 that the light has come into the world and people 11 loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. 12
Ephesians 5:11
Context5:11 Do not participate in the unfruitful deeds of darkness, but rather 13 expose them. 14
Ephesians 5:1
Context5:1 Therefore, be 15 imitators of God as dearly loved children
Ephesians 5:5-7
Context5:5 For you can be confident of this one thing: 16 that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.
5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 17 5:7 Therefore do not be partakers with them, 18
Ephesians 5:1
Context5:1 Therefore, be 19 imitators of God as dearly loved children
Ephesians 1:5-7
Context1:5 He did this by predestining 20 us to adoption as his 21 sons 22 through Jesus Christ, according to the pleasure 23 of his will – 1:6 to the praise of the glory of his grace 24 that he has freely bestowed on us in his dearly loved Son. 25 1:7 In him 26 we have redemption through his blood, 27 the forgiveness of our trespasses, according to the riches of his grace
Ephesians 2:8-9
Context2:8 For by grace you are saved 28 through faith, 29 and this is not from yourselves, it is the gift of God; 2:9 it is not from 30 works, so that no one can boast. 31
[24:14] 1 tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.
[24:14] 2 tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).
[24:14] 3 sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.
[24:16] 5 tn The phrase “the robber” has been supplied in the English translation for clarification.
[24:16] 6 tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.
[24:16] 7 tc The verb חִתְּמוּ (khittÿmu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”
[24:16] 8 tc Some commentators join this very short colon to the beginning of v. 17: “they do not know the light. For together…” becomes “for together they have not known the light.”
[3:19] 10 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 11 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[3:21] 12 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
[5:11] 13 tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”
[5:11] 14 tn Grk “rather even expose.”
[5:5] 16 tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").
[5:6] 17 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.
[5:7] 18 tn The genitive αὐτῶν (autwn) has been translated as a genitive of association because of its use with συμμέτοχοι (summetocoi) – a verb which implies association in the σύν- (sun-) prefix.
[1:5] 20 tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).
[1:5] 21 tn Grk “to himself” after “through Jesus Christ.”
[1:5] 22 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”
[1:5] 23 tn Or “good pleasure.”
[1:6] 24 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 25 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:7] 26 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
[1:7] 27 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
[2:8] 28 tn See note on the same expression in v. 5.
[2:8] 29 tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.
