Leviticus 11:2-47

11:2 “Tell the Israelites: ‘This is the kind of creature you may eat from among all the animals ¹  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 ² ) and that also chews the cud. ³  11:4 However, you must not eat these ⁴  from among those that chew the cud and have divided hooves: The camel is unclean to you ⁵  because it chews the cud ⁶  even though its hoof is not divided. ⁷  11:5 The rock badger ⁸  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 ⁹ ), even though it does not chew the cud. ¹⁰  11:8 You must not eat from their meat and you must not touch their carcasses; ¹¹  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, ¹²  whether in the seas or in the streams, ¹³  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: ¹⁴  the griffon vulture, the bearded vulture, the black vulture, 11:14 the kite, the buzzard of any kind, ¹⁵  11:15 every kind of crow, ¹⁶  11:16 the eagle owl, ¹⁷  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 ¹⁸  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 ¹⁹  to hop with on the land. 11:22 These you may eat from them: ²⁰  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 ²¹  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 ²²  animals that divide the hoof but it is not completely split in two ²³  and do not chew the cud ²⁴  are unclean to you; anyone who touches them becomes unclean. ²⁵  11:27 All that walk on their paws among all the creatures that walk on all fours ²⁶  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: ²⁷  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 ²⁸  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 ²⁹  and will be unclean until the evening. Then it will become clean. 11:33 As for any clay vessel they fall into, ³⁰  everything in it ³¹  will become unclean and you must break it. 11:34 Any food that may be eaten which becomes soaked with water ³²  will become unclean. Anything drinkable ³³  in any such vessel will become unclean. ³⁴  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 ³⁵  to you. 11:36 However, a spring or a cistern which collects water ³⁶  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, ³⁷  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 ³⁸  that you may eat dies, ³⁹  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 ⁴⁰  on its belly or anything that walks on all fours or on any number of legs ⁴¹  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. ⁴²  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, ⁴³  and you are to be holy because I am holy. 11:46 This is the law ⁴⁴  of the land animals, the birds, all the living creatures that move in the water, and all the creatures ⁴⁵  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.’”

Leviticus 17:10-15

Prohibition against Eating Blood

17:10 “‘Any man ⁴⁶  from the house of Israel or from the foreigners who reside ⁴⁷  in their ⁴⁸  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ⁴⁹  17:11 for the life of every living thing ⁵⁰  is in the blood. ⁵¹  So I myself have assigned it to you ⁵²  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ⁵³  17:12 Therefore, I have said to the Israelites: No person among you is to eat blood, ⁵⁴  and no resident foreigner who lives among you is to eat blood. ⁵⁵ 

17:13 “‘Any man from the Israelites ⁵⁶  or from the foreigners who reside ⁵⁷  in their ⁵⁸  midst who hunts a wild animal ⁵⁹  or a bird that may be eaten ⁶⁰  must pour out its blood and cover it with soil, 17:14 for the life of all flesh is its blood. ⁶¹  So I have said to the Israelites: You must not eat the blood of any living thing ⁶²  because the life of every living thing is its blood – all who eat it will be cut off. ⁶³ 

Regulations for Eating Carcasses

17:15 “‘Any person ⁶⁴  who eats an animal that has died of natural causes ⁶⁵  or an animal torn by beasts, whether a native citizen or a foreigner, ⁶⁶  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.

Deuteronomy 14:3-21

14:3 You must not eat any forbidden ⁶⁷  thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, ⁶⁸  the gazelle, ⁶⁹  the deer, ⁷⁰  the wild goat, the antelope, ⁷¹  the wild oryx, ⁷²  and the mountain sheep. ⁷³  14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. ⁷⁴  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. ⁷⁵  (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, ⁷⁶  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, ⁷⁷  the vulture, ⁷⁸  the black vulture, ⁷⁹  14:13 the kite, the black kite, the dayyah ⁸⁰  after its species, 14:14 every raven after its species, 14:15 the ostrich, ⁸¹  the owl, ⁸²  the seagull, the falcon ⁸³  after its species, 14:16 the little owl, the long-eared owl, the white owl, ⁸⁴  14:17 the jackdaw, ⁸⁵  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. ⁸⁶  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 ⁸⁷  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. ⁸⁸ 

Ezekiel 4:14

4:14 And I said, “Ah, sovereign Lord, I have never been ceremonially defiled before. I have never eaten a carcass or an animal torn by wild beasts; from my youth up, unclean meat ⁸⁹  has never entered my mouth.”

Matthew 15:11

15:11 What defiles a person is not what goes into the mouth; it is what ⁹⁰  comes out of the mouth that defiles a person.”

Acts 11:3-18

11:3 saying, “You went to ⁹¹  uncircumcised men and shared a meal with ⁹²  them.” 11:4 But Peter began and explained it to them point by point, ⁹³  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ⁹⁴  an object something like a large sheet descending, ⁹⁵  being let down from heaven ⁹⁶  by its four corners, and it came to me. 11:6 As I stared ⁹⁷  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ⁹⁸  and wild birds. ⁹⁹  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ¹⁰⁰  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ¹⁰¹  has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ¹⁰²  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ¹⁰³  three men sent to me from Caesarea ¹⁰⁴  approached ¹⁰⁵  the house where we were staying. ¹⁰⁶  11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁰⁷  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ¹⁰⁸  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ¹⁰⁹  them just as he did ¹¹⁰  on us at the beginning. ¹¹¹  11:16 And I remembered the word of the Lord, ¹¹²  as he used to say, ¹¹³  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹¹⁴  11:17 Therefore if God ¹¹⁵  gave them the same gift ¹¹⁶  as he also gave us after believing ¹¹⁷  in the Lord Jesus Christ, ¹¹⁸  who was I to hinder ¹¹⁹  God?” 11:18 When they heard this, ¹²⁰  they ceased their objections ¹²¹  and praised ¹²²  God, saying, “So then, God has granted the repentance ¹²³  that leads to life even to the Gentiles.” ¹²⁴ 

Acts 15:20

15:20 but that we should write them a letter ¹²⁵  telling them to abstain ¹²⁶  from things defiled ¹²⁷  by idols and from sexual immorality and from what has been strangled ¹²⁸  and from blood.

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 ¹²⁹  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 14:14-17

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 14:15 For if your brother or sister ¹³⁰  is distressed because of what you eat, ¹³¹  you are no longer walking in love. ¹³²  Do not destroy by your food someone for whom Christ died. 14:16 Therefore do not let what you consider good ¹³³  be spoken of as evil. 14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Romans 14:20-21

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ¹³⁴  it is wrong to cause anyone to stumble by what you eat. 14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ¹³⁵ 

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. ¹³⁶ 

Colossians 1:7-13

1:7 You learned the gospel ¹³⁷  from Epaphras, our dear fellow slave ¹³⁸  – a ¹³⁹  faithful minister of Christ on our ¹⁴⁰  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁴¹  have not ceased praying for you and asking God ¹⁴²  to fill ¹⁴³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁴⁴  worthily of the Lord and please him in all respects ¹⁴⁵  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ¹⁴⁶  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹⁴⁷  in the saints’ ¹⁴⁸  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁴⁹ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:3-5

4:3 At the same time pray ¹⁵¹  for us too, that ¹⁵²  God may open a door for the message ¹⁵³  so that we may proclaim ¹⁵⁴  the mystery of Christ, for which I am in chains. ¹⁵⁵  4:4 Pray that I may make it known as I should. ¹⁵⁶  4:5 Conduct yourselves ¹⁵⁷  with wisdom toward outsiders, making the most of the opportunities.

Hebrews 9:10

9:10 They served only for matters of food and drink ¹⁵⁸  and various washings; they are external regulations ¹⁵⁹  imposed until the new order came. ¹⁶⁰ 

Hebrews 13:9

13:9 Do not be carried away by all sorts of strange teachings. ¹⁶¹  For it is good for the heart to be strengthened by grace, not ritual meals, ¹⁶²  which have never benefited those who participated in them.

[11:2]  ¹ tn Heb “the animal,” but as a collective plural, and so throughout this chapter.

[11:3]  ² tn Heb “every divider of hoof and cleaver of the cleft of hooves”; KJV, ASV “parteth the hoof, and is clovenfooted.”

[11:3]  ³ 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]  ⁴ tn Heb “this,” but as a collective plural (see the following context).

[11:4]  ⁵ sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.

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

[11:4]  ⁷ tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).

[11:5]  ⁸ sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”

[11:7]  ⁹ tn See the note on Lev 11:3.

[11:7]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “all which have fin and scale” (see also vv. 10 and 12).

[11:9]  ¹³ tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).

[11:13]  ¹⁴ 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]  ¹⁵ tn Heb “and the buzzard to its kind” (see also vv. 16 and 19 for the same expression “of any kind”).

[11:15]  ¹⁶ tn Heb “every crow to its kind.” Many English versions (e.g., KJV, NASB, NIV, NRSV, NLT) render this as “raven.”

[11:16]  ¹⁷ 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]  ¹⁸ tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).

[11:21]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “and to these.”

[11:26]  ²² 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]  ²³ 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]  ²⁴ tn See the note on Lev 11:3.

[11:26]  ²⁵ sn Compare the regulations in Lev 11:2-8.

[11:27]  ²⁶ tn Heb “the one walking on four.” Compare Lev 11:20-23.

[11:29]  ²⁷ 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]  ²⁸ tn Heb “And all which it shall fall on it from them.”

[11:32]  ²⁹ tn Heb “in water it shall be brought.”

[11:33]  ³⁰ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ³¹ tn Heb “all which is in its midst.”

[11:34]  ³² tn Heb “which water comes on it.”

[11:34]  ³³ 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]  ³⁴ 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]  ³⁵ tn Heb “be unclean.”

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

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

[11:39]  ³⁸ tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).

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

[11:42]  ⁴⁰ 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]  ⁴¹ tn Heb “until all multiplying of legs.”

[11:43]  ⁴² tn Heb “by any of the swarming things that swarm.”

[11:45]  ⁴³ tn Heb “to be to you for a God.”

[11:46]  ⁴⁴ 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]  ⁴⁵ tn Heb “for all the creatures.”

[17:10]  ⁴⁶ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  ⁴⁷ tn Heb “from the sojourner who sojourns.”

[17:10]  ⁴⁸ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ⁴⁹ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[17:11]  ⁵⁰ tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  ⁵¹ tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  ⁵² tn Heb “And I myself have given it to you.”

[17:11]  ⁵³ tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.

[17:12]  ⁵⁴ tn Heb “all/any person from you shall not eat blood.”

[17:12]  ⁵⁵ tn Heb “and the sojourner, the one sojourning in your midst, shall not eat blood.”

[17:13]  ⁵⁶ tc A few medieval Hebrew mss, Smr, and Tg. Ps.-J. have “from the house of Israel” as in vv. 3, 8, and 10, but the LXX agrees with the MT.

[17:13]  ⁵⁷ tn Heb “from the sojourner who sojourns.”

[17:13]  ⁵⁸ tc The LXX, Syriac, Vulgate, and certain mss of Smr have “your” (plural) rather than “their” (cf. v. 10 above).

[17:13]  ⁵⁹ tn Heb “[wild] game of animal.”

[17:13]  ⁶⁰ tn That is, it must be a clean animal, not an unclean animal (cf. Lev 11).

[17:14]  ⁶¹ tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  ⁶² tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  ⁶³ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[17:15]  ⁶⁴ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ⁶⁵ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”

[17:15]  ⁶⁶ tn Heb “in the native or in the sojourner.”

[14:3]  ⁶⁷ 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]  ⁶⁸ tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”

[14:5]  ⁶⁹ tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).

[14:5]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

[14:7]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn NEB “the griffon-vulture.”

[14:12]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).

[14:16]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ⁸⁸ 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.

[4:14]  ⁸⁹ tn The Hebrew term refers to sacrificial meat not eaten by the appropriate time (Lev 7:18; 19:7).

[15:11]  ⁹⁰ tn Grk “but what.”

[11:3]  ⁹¹ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ⁹² tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ⁹³ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ⁹⁴ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ⁹⁵ tn Or “coming down.”

[11:5]  ⁹⁶ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ⁹⁷ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ⁹⁸ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ⁹⁹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ¹⁰⁰ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ¹⁰¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:9]  ¹⁰² tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ¹⁰³ tn Grk “And behold.”

[11:11]  ¹⁰⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[11:11]  ¹⁰⁵ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ¹⁰⁶ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ¹⁰⁷ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ¹⁰⁸ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ¹⁰⁹ tn Or “came down on.”

[11:15]  ¹¹⁰ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ¹¹¹ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ¹¹² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹¹³ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹¹⁴ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ¹¹⁵ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ¹¹⁶ sn That is, the same gift of the Holy Spirit.

[11:17]  ¹¹⁷ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ¹¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹¹⁹ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ¹²⁰ tn Grk “these things.”

[11:18]  ¹²¹ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹²² tn Or “glorified.”

[11:18]  ¹²³ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹²⁴ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[15:20]  ¹²⁵ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹²⁶ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  ¹²⁷ tn Or “polluted.”

[15:20]  ¹²⁸ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[14:6]  ¹²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:15]  ¹³⁰ tn Grk “brother.”

[14:15]  ¹³¹ tn Grk “on account of food.”

[14:15]  ¹³² tn Grk “according to love.”

[14:16]  ¹³³ tn Grk “do not let your good.”

[14:20]  ¹³⁴ sn Here clean refers to food being ceremonially clean.

[14:21]  ¹³⁵ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

[14:1]  ¹³⁶ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:7]  ¹³⁷ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹³⁸ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹³⁹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹⁴⁰ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:9]  ¹⁴¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁴² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁴³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ¹⁴⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁴⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ¹⁴⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ¹⁴⁷ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁴⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹⁴⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:1]  ¹⁵⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:3]  ¹⁵¹ 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]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ tn Or “so that we may speak.”

[4:3]  ¹⁵⁵ tn Or “in prison.”

[4:4]  ¹⁵⁶ 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]  ¹⁵⁷ 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).

[9:10]  ¹⁵⁸ tn Grk “only for foods and drinks.”

[9:10]  ¹⁵⁹ 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]  ¹⁶⁰ tn Grk “until the time of setting things right.”

[13:9]  ¹⁶¹ tn Grk “by diverse and strange teachings.”

[13:9]  ¹⁶² tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).