Proverbs 13:18

13:18 The one who neglects ¹  discipline ends up in ²  poverty and shame,

but the one who accepts reproof is honored. ³ 

Proverbs 28:23

28:23 The one who reproves ⁴  another ⁵  will in the end ⁶  find more favor

than the one who flatters ⁷  with the tongue.

Leviticus 19:17

19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. ⁸ 

Leviticus 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Leviticus 12:7

12:7 The priest ⁹  is to present it before the Lord and make atonement ¹⁰  on her behalf, and she will be clean ¹¹  from her flow of blood. ¹²  This is the law of the one who bears a child, for the male or the female child.

Leviticus 12:1

Purification of a Woman after Childbirth

12:1 The Lord spoke to Moses:

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ¹³  from the Meeting Tent: ¹⁴ 

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ¹⁵  from the Meeting Tent: ¹⁶ 

Psalms 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ¹⁷  choice oil! ¹⁸ 

Indeed, my prayer is a witness against their evil deeds. ¹⁹ 

Galatians 2:11-14

Paul Rebukes Peter

2:11 But when Cephas ²⁰  came to Antioch, ²¹  I opposed him to his face, because he had clearly done wrong. ²²  2:12 Until ²³  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ²⁴  and separated himself ²⁵  because he was afraid of those who were pro-circumcision. ²⁶  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ²⁷  by their hypocrisy. 2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ²⁸  in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force ²⁹  the Gentiles to live like Jews?”

Galatians 2:2

2:2 I went there ³⁰  because of ³¹  a revelation and presented ³²  to them the gospel that I preach among the Gentiles. But I did so ³³  only in a private meeting with the influential people, ³⁴  to make sure that I was not running – or had not run ³⁵  – in vain.

Galatians 3:15-16

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ³⁶  I offer an example from everyday life: ³⁷  When a covenant ³⁸  has been ratified, ³⁹  even though it is only a human contract, no one can set it aside or add anything to it. 3:16 Now the promises were spoken to Abraham and to his descendant. ⁴⁰  Scripture ⁴¹  does not say, “and to the descendants,” ⁴²  referring to many, but “and to your descendant,” ⁴³  referring to one, who is Christ.

[13:18]  ¹ tn The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).

[13:18]  ² tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[13:18]  ³ sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).

[28:23]  ⁴ tn Or “rebukes” (NAB, NASB, NIV, NRSV).

[28:23]  ⁵ tn Heb “a man,” but the context does not indicate this should be limited only to males.

[28:23]  ⁶ tn There is a problem with אַחֲרַי (’akharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).

[28:23]  ⁷ tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.

[19:17]  ⁸ tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[12:7]  ⁹ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ¹⁰ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ¹¹ tn Or “she will be[come] pure.”

[12:7]  ¹² tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[1:1]  ¹³ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ¹⁴ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[1:1]  ¹⁵ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ¹⁶ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[141:5]  ¹⁷ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ¹⁸ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ¹⁹ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[2:11]  ²⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ²¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ²² tn Grk “because he stood condemned.”

[2:12]  ²³ tn The conjunction γάρ has not been translated here.

[2:12]  ²⁴ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ²⁵ tn Or “and held himself aloof.”

[2:12]  ²⁶ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[2:13]  ²⁷ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[2:14]  ²⁸ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ²⁹ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[2:2]  ³⁰ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ³¹ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ³² tn Or “set before them.”

[2:2]  ³³ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ³⁴ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ³⁵ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[3:15]  ³⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ³⁷ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ³⁸ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ³⁹ tn Or “has been put into effect.”

[3:16]  ⁴⁰ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ⁴¹ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ⁴² tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ⁴³ tn See the note on “descendant” earlier in this verse.