1 Tawarikh 15:2

15:2 Then David said, “Only the Levites may carry the ark of God, for the Lord chose them to carry the ark of the Lord and to serve before him perpetually.

Bilangan 4:15

4:15 “When Aaron and his sons have finished ¹  covering ²  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ³  the Kohathites will come to carry them; ⁴  but they must not touch ⁵  any ⁶  holy thing, or they will die. ⁷  These are the responsibilities ⁸  of the Kohathites with the tent of meeting.

Bilangan 7:9

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ⁹  on their shoulders, was their responsibility. ¹⁰ 

Ulangan 31:9

The Deposit of the Covenant Text

31:9 Then Moses wrote down this law and gave it to the Levitical priests, who carry the ark of the Lord’s covenant, and to all Israel’s elders.

Ulangan 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ¹¹  and the Lord has said to me, ‘You will not cross the Jordan.’

Ulangan 30:17-20

30:17 However, if you ¹²  turn aside and do not obey, but are lured away to worship and serve other gods, 30:18 I declare to you this very day that you will certainly ¹³  perish! You will not extend your time in the land you are crossing the Jordan to possess. ¹⁴  30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live! 30:20 I also call on you ¹⁵  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ¹⁶  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Amsal 28:13

28:13 The one who covers ¹⁷  his transgressions will not prosper, ¹⁸ 

but whoever confesses them and forsakes them will find mercy. ¹⁹ 

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ²⁰ 

but the righteous person is as confident ²¹  as a lion.

Kolose 1:2

1:2 to the saints, the faithful ²²  brothers and sisters ²³  in Christ, at Colossae. Grace and peace to you ²⁴  from God our Father! ²⁵ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 1:8-10

1:8 He himself was not the light, but he came to testify ²⁸  about the light. 1:9 The true light, who gives light to everyone, ²⁹  was coming into the world. ³⁰  1:10 He was in the world, and the world was created ³¹  by him, but ³²  the world did not recognize ³³  him.

[4:15]  ¹ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ² tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ³ tn Heb “after this.”

[4:15]  ⁴ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ⁵ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁶ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ⁷ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ⁸ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[7:9]  ⁹ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ¹⁰ tn Heb “upon them,” meaning “their duty.”

[31:2]  ¹¹ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

[30:17]  ¹² tn Heb “your heart,” as a metonymy for the person.

[30:18]  ¹³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[30:18]  ¹⁴ tn Heb “to go there to possess it.”

[30:20]  ¹⁵ tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.

[30:20]  ¹⁶ tn Heb “he is your life and the length of your days to live.”

[28:13]  ¹⁷ tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mÿkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ’ozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.

[28:13]  ¹⁸ sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.

[28:13]  ¹⁹ sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.

[28:1]  ²⁰ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ²¹ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[1:2]  ²² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁴ tn Or “Grace to you and peace.”

[1:2]  ²⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:8]  ²⁸ tn Or “to bear witness.”

[1:9]  ²⁹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³⁰ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ³¹ tn Or “was made”; Grk “came into existence.”

[1:10]  ³² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ³³ tn Or “know.”