Discovery BoxJohn 10:1
Context10:1 “I tell you the solemn truth, 1 the one who does not enter the sheepfold 2 by the door, 3 but climbs in some other way, is a thief and a robber.
John 10:7
Context10:7 So Jesus said to them again, “I tell you the solemn truth, 4 I am the door for the sheep. 5
John 14:6
Context14:6 Jesus replied, 6 “I am the way, and the truth, and the life. 7 No one comes to the Father except through me.
Romans 5:1-2
Context5:1 8 Therefore, since we have been declared righteous by faith, we have 9 peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice 10 in the hope of God’s glory.
Ephesians 2:18
Context2:18 so that 11 through him we both have access in one Spirit to the Father.
Hebrews 10:19-22
Context10:19 Therefore, brothers and sisters, 12 since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us 13 through the curtain, that is, through his flesh, 14 10:21 and since we have a great priest 15 over the house of God, 10:22 let us draw near with a sincere heart in the assurance that faith brings, 16 because we have had our hearts sprinkled clean from an evil conscience 17 and our bodies washed in pure water.
[10:1] 1 tn Grk “Truly, truly, I say to you.”
[10:1] 2 sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
[10:7] 4 tn Grk “Truly, truly, I say to you.”
[10:7] 5 tn Or “I am the sheep’s door.”
[14:6] 6 tn Grk “Jesus said to him.”
[14:6] 7 tn Or “I am the way, even the truth and the life.”
[5:1] 8 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 9 tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
[5:2] 10 tn Or “exult, boast.”
[2:18] 11 tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).
[10:19] 12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[10:20] 13 tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.
[10:20] 14 sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.
[10:21] 15 tn Grk “and a great priest,” continuing the construction begun in v. 19.
[10:22] 16 tn Grk “in assurance of faith.”
[10:22] 17 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
