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 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.’”

Deuteronomy 14:3-21

14:3 You must not eat any forbidden ⁴⁶  thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, ⁴⁷  the gazelle, ⁴⁸  the deer, ⁴⁹  the wild goat, the antelope, ⁵⁰  the wild oryx, ⁵¹  and the mountain sheep. ⁵²  14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. ⁵³  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. ⁵⁴  (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, ⁵⁵  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, ⁵⁶  the vulture, ⁵⁷  the black vulture, ⁵⁸  14:13 the kite, the black kite, the dayyah ⁵⁹  after its species, 14:14 every raven after its species, 14:15 the ostrich, ⁶⁰  the owl, ⁶¹  the seagull, the falcon ⁶²  after its species, 14:16 the little owl, the long-eared owl, the white owl, ⁶³  14:17 the jackdaw, ⁶⁴  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. ⁶⁵  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 ⁶⁶  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. ⁶⁷ 

Acts 10:11-15

10:11 He ⁶⁸  saw heaven ⁶⁹  opened ⁷⁰  and an object something like a large sheet ⁷¹  descending, ⁷²  being let down to earth ⁷³  by its four corners. 10:12 In it ⁷⁴  were all kinds of four-footed animals and reptiles ⁷⁵  of the earth and wild birds. ⁷⁶  10:13 Then ⁷⁷  a voice said ⁷⁸  to him, “Get up, Peter; slaughter ⁷⁹  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁸⁰  10:15 The voice ⁸¹  spoke to him again, a second time, “What God has made clean, you must not consider ⁸²  ritually unclean!” ⁸³ 

Acts 10:28

10:28 He said to them, “You know that ⁸⁴  it is unlawful ⁸⁵  for a Jew ⁸⁶  to associate with or visit a Gentile, ⁸⁷  yet God has shown me that I should call no person ⁸⁸  defiled or ritually unclean. ⁸⁹ 

Ephesians 5:7-11

5:7 Therefore do not be partakers with them, ⁹⁰  5:8 for you were at one time darkness, but now you are ⁹¹  light in the Lord. Walk as children of the light – 5:9 for the fruit of the light ⁹²  consists in ⁹³  all goodness, righteousness, and truth – 5:10 trying to learn ⁹⁴  what is pleasing to the Lord. 5:11 Do not participate in the unfruitful deeds of darkness, but rather ⁹⁵  expose them. ⁹⁶ 

[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.”

[14:3]  ⁴⁶ 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]  ⁴⁷ tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”

[14:5]  ⁴⁸ tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).

[14:5]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

[14:7]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn NEB “the griffon-vulture.”

[14:12]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).

[14:16]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ⁶⁷ 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.

[10:11]  ⁶⁸ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ⁶⁹ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁷⁰ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁷¹ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁷² tn Or “coming down.”

[10:11]  ⁷³ tn Or “to the ground.”

[10:12]  ⁷⁴ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

[10:12]  ⁷⁵ 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. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

[10:12]  ⁷⁶ 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).

[10:13]  ⁷⁷ tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:13]  ⁷⁸ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ⁷⁹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² tn Or “declare.”

[10:15]  ⁸³ 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.

[10:28]  ⁸⁴ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁸⁵ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁸⁶ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁸⁷ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁸⁸ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁸⁹ 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.

[5:7]  ⁹⁰ 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.

[5:8]  ⁹¹ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

[5:9]  ⁹² tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

[5:9]  ⁹³ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

[5:10]  ⁹⁴ tn BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες (dokimazonte") in Eph 5:10 as “try to learn.”

[5:11]  ⁹⁵ 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]  ⁹⁶ tn Grk “rather even expose.”