Discovery BoxPsalms 101:5-8
Context101:5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. 1
101:6 I will favor the honest people of the land, 2
and allow them to live with me. 3
Those who walk in the way of integrity will attend me. 4
101:7 Deceitful people will not live in my palace. 5
Liars will not be welcome in my presence. 6
101:8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.
Exodus 23:1-33
Context23:1 7 “You must not give 8 a false report. 9 Do not make common cause 10 with the wicked 11 to be a malicious 12 witness.
23:2 “You must not follow a crowd 13 in doing evil things; 14 in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, 15 23:3 and you must not show partiality 16 to a poor man in his lawsuit.
23:4 “If you encounter 17 your enemy’s ox or donkey wandering off, you must by all means return 18 it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, 19 but be sure to help 20 him with it. 21
23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance 22 from a false charge 23 – do not kill the innocent and the righteous, 24 for I will not justify the wicked. 25
23:8 “You must not accept a bribe, for a bribe blinds those who see 26 and subverts the words of the righteous.
23:9 “You must not oppress 27 a foreigner, since you know the life 28 of a foreigner, for you were foreigners in the land of Egypt.
23:10 29 “For six years 30 you are to sow your land and gather in its produce. 23:11 But in the seventh year 31 you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field 32 may eat; you must do likewise with your vineyard and your olive grove. 23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help 33 may refresh themselves. 34
23:13 “Pay attention to do 35 everything I have told you, and do not even mention 36 the names of other gods – do not let them be heard on your lips. 37
23:14 “Three times 38 in the year you must make a pilgrim feast 39 to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days 40 you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time 41 you came out of Egypt. No one may appear before 42 me empty-handed.
23:16 “You are also to observe 43 the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year 44 when you have gathered in 45 your harvest 46 out of the field. 23:17 At 47 three times in the year all your males will appear before the Lord God. 48
23:18 “You must not offer 49 the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. 50 23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.
“You must not cook a young goat in its mother’s milk. 51
23:20 52 “I am going to send 53 an angel 54 before you to protect you as you journey 55 and to bring you into the place that I have prepared. 56 23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name 57 is in him. 23:22 But if you diligently obey him 58 and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. 59
23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones 60 to pieces. 61 23:25 You must serve 62 the Lord your God, and he 63 will bless your bread and your water, 64 and I will remove sickness from your midst. 23:26 No woman will miscarry her young 65 or be barren in your land. I will fulfill 66 the number of your days.
23:27 “I will send my terror 67 before you, and I will destroy 68 all the people whom you encounter; I will make all your enemies turn their backs 69 to you. 23:28 I will send 70 hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals 71 multiply against you. 23:30 Little by little 72 I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set 73 your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, 74 for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.
23:32 “You must make no covenant with them or with their gods. 23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare 75 to you.”
Leviticus 19:16
Context19:16 You must not go about as a slanderer among your people. 76 You must not stand idly by when your neighbor’s life is at stake. 77 I am the Lord.
Jeremiah 9:4-9
Context9:4 Everyone must be on his guard around his friends.
He must not even trust any of his relatives. 78
For every one of them will find some way to cheat him. 79
And all of his friends will tell lies about him.
9:5 One friend deceives another
and no one tells the truth.
These people have trained themselves 80 to tell lies.
They do wrong and are unable to repent.
9:6 They do one act of violence after another,
and one deceitful thing after another. 81
They refuse to pay attention to me,” 82
says the Lord.
9:7 Therefore the Lord who rules over all says, 83
“I will now purify them in the fires of affliction 84 and test them.
The wickedness of my dear people 85 has left me no choice.
What else can I do? 86
9:8 Their tongues are like deadly arrows. 87
They are always telling lies. 88
Friendly words for their neighbors come from their mouths.
But their minds are thinking up ways to trap them. 89
9:9 I will certainly punish them for doing such things!” says the Lord.
“I will certainly bring retribution on such a nation as this!” 90
Romans 1:30
Context1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,
Titus 3:2
Context3:2 They must not slander 91 anyone, but be peaceable, gentle, showing complete courtesy to all people.
James 4:11
Context4:11 Do not speak against one another, brothers and sisters. 92 He who speaks against a fellow believer 93 or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. 94
James 4:1
Context4:1 Where do the conflicts and where 95 do the quarrels among you come from? Is it not from this, 96 from your passions that battle inside you? 97
James 2:1-2
Context2:1 My brothers and sisters, 98 do not show prejudice 99 if you possess faith 100 in our glorious Lord Jesus Christ. 101 2:2 For if someone 102 comes into your assembly 103 wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,
[101:5] 1 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
[101:6] 2 tn Heb “my eyes [are] on the faithful of the land.”
[101:6] 3 tn The Hebrew text simply reads, “in order to live with me.”
[101:6] 4 tn Heb “one who walks in the way of integrity, he will minister to me.”
[101:7] 3 tn Heb “he will not live in the midst of my house, one who does deceit.”
[101:7] 4 tn Heb “one who speaks lies will not be established before my eyes.”
[23:1] 4 sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).
[23:1] 5 tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.
[23:1] 6 tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).
[23:1] 7 tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”
[23:1] 8 tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.
[23:1] 9 tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.
[23:2] 5 tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).
[23:2] 6 tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.
[23:2] 7 tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”
[23:3] 6 tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).
[23:4] 7 tn Heb “meet” (so KJV, ASV, NASB).
[23:4] 8 tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.
[23:5] 8 tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.
[23:5] 9 tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).
[23:5] 10 sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.
[23:7] 9 tn Or “stay away from,” or “have nothing to do with.”
[23:7] 10 tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.
[23:7] 11 tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).
[23:7] 12 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.
[23:8] 10 tn Heb “blinds the open-eyed.”
[23:9] 11 tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).
[23:9] 12 tn Heb “soul, life” – “you know what it feels like.”
[23:10] 12 sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).
[23:10] 13 tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.
[23:11] 13 tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).
[23:11] 14 tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).
[23:12] 14 tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.
[23:12] 15 tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”
[23:13] 15 tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.
[23:13] 16 tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.
[23:14] 16 tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.
[23:14] 17 tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.
[23:15] 17 tn This is an adverbial accusative of time.
[23:15] 19 tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).
[23:16] 18 tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[23:16] 19 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.
[23:16] 20 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”
[23:16] 21 tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.
[23:17] 19 tn Adverbial accusative of time: “three times” becomes “at three times.”
[23:17] 20 tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “
[23:18] 20 tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).
[23:18] 21 sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
[23:19] 21 sn On this verse, 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. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.
[23:20] 22 sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
[23:20] 23 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.
[23:20] 24 sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.
[23:20] 25 tn Heb “protect you in the way.”
[23:20] 26 tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).
[23:21] 23 sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).
[23:22] 24 tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).
[23:23] 25 tn Heb “will cut them off” (so KJV, ASV).
[23:24] 26 tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.
[23:24] 27 tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.
[23:25] 27 tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.
[23:25] 28 tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.
[23:25] 29 sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).
[23:26] 28 tn Or “abort”; Heb “cast.”
[23:26] 29 sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.
[23:27] 29 tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).
[23:27] 31 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).
[23:28] 30 tn Heb “and I will send.”
[23:29] 31 tn Heb “the beast of the field.”
[23:30] 32 tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).
[23:31] 33 tn The form is a perfect tense with vav consecutive.
[23:31] 34 tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
[23:33] 34 tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.
[19:16] 35 tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”
[19:16] 36 tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).
[9:4] 36 tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).
[9:4] 37 tn Heb “cheating, each of them will cheat.”
[9:5] 37 tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.
[9:6] 38 tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.
[9:6] 39 tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.
[9:7] 39 tn Heb “Yahweh of armies.”
[9:7] 40 tn Heb “I will refine/purify them.” The words “in the fires of affliction” are supplied in the translation to give clarity to the metaphor.
[9:7] 41 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[9:7] 42 tc Heb “For how else shall I deal because of the wickedness of the daughter of my people.” The MT does not have the word “wickedness.” The word, however, is read in the Greek version. This is probably a case of a word dropping out because of its similarities to the consonants preceding or following it (i.e., haplography). The word “wickedness” (רַעַת, ra’at) has dropped out before the words “my dear people” (בַּת־עַמִּי, bat-’ammi). The causal nuance which is normal for מִפְּנֵי (mippÿne) does not make sense without some word like this, and the combination of רַעַת מִפְּנֵי (mippÿne ra’at) does occur in Jer 7:12 and one very like it occurs in Jer 26:3.
[9:8] 40 tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from שָׁחַט, shakhat). The Masoretes preferred to read “a sharpened arrow” (the Qere, a Qal passive participle from the same root or a homonym, meaning “hammered, beaten”). See HALOT 1354 s.v. II שָׁחַט for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.
[9:8] 41 tn Heb “They speak deceit.”
[9:8] 42 tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.”
[9:9] 41 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.
[3:2] 42 tn Or “discredit,” “damage the reputation of.”
[4:11] 43 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[4:11] 44 tn See note on the word “believer” in 1:9.
[4:1] 44 tn The word “where” is repeated in Greek for emphasis.
[4:1] 46 tn Grk “in your members [i.e., parts of the body].”
[2:1] 45 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[2:1] 47 tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
[2:1] 48 tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.
[2:2] 46 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”
[2:2] 47 tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).
