1 Korintus 10:21
Konteks10:21 You cannot drink the cup of the Lord and the cup of demons. You cannot take part in the table of the Lord and the table of demons.
Imamat 10:1-3
Konteks10:1 Then 1 Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 2 before the Lord, which he had not commanded them to do. 10:2 So fire went out from the presence of the Lord 3 and consumed them so that they died before the Lord. 10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 4 and in the presence of all the people I will be honored.’” 5 So Aaron kept silent.
Bilangan 9:10
Konteks9:10 “Tell the Israelites, ‘If any 6 of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may 7 observe the Passover to the Lord.
Bilangan 9:13
Konteks9:13 But 8 the man who is ceremonially clean, and was not on a journey, and fails 9 to keep the Passover, that person must be cut off from his people. 10 Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 11
Bilangan 9:2
Konteks9:2 “The Israelites are to observe 12 the Passover 13 at its appointed time. 14
Bilangan 30:1
Konteks30:1 15 Moses told the leaders 16 of the tribes concerning the Israelites, “This is what 17 the Lord has commanded:
Matius 22:11
Konteks22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes.
Yohanes 6:51
Konteks6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread 18 that I will give for the life of the world is my flesh.”
Yohanes 6:63-64
Konteks6:63 The Spirit is the one who gives life; human nature is of no help! 19 The words that I have spoken to you are spirit and are life. 20 6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) 21
Yohanes 13:18-27
Konteks13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, 22 ‘The one who eats my bread 23 has turned against me.’ 24 13:19 I am telling you this now, 25 before it happens, so that when it happens you may believe 26 that I am he. 27 13:20 I tell you the solemn truth, 28 whoever accepts 29 the one I send accepts me, and whoever accepts me accepts the one who sent me.” 30
13:21 When he had said these things, Jesus was greatly distressed 31 in spirit, and testified, 32 “I tell you the solemn truth, 33 one of you will betray me.” 34 13:22 The disciples began to look at one another, worried and perplexed 35 to know which of them he was talking about. 13:23 One of his disciples, the one Jesus loved, 36 was at the table 37 to the right of Jesus in a place of honor. 38 13:24 So Simon Peter 39 gestured to this disciple 40 to ask Jesus 41 who it was he was referring to. 42 13:25 Then the disciple whom Jesus loved 43 leaned back against Jesus’ chest and asked him, “Lord, who is it?” 13:26 Jesus replied, 44 “It is the one to whom I will give this piece of bread 45 after I have dipped it in the dish.” 46 Then he dipped the piece of bread in the dish 47 and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas 48 took the piece of bread, Satan entered into him. 49 Jesus said to him, 50 “What you are about to do, do quickly.”
[10:1] 1 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the
[10:1] 2 tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[10:2] 3 tn See the note on 9:24a.
[10:3] 4 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the
[10:3] 5 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the
[9:10] 6 tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”
[9:10] 7 tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.
[9:13] 8 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
[9:13] 9 tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.
[9:13] 10 sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.
[9:13] 11 tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.
[9:2] 12 tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.
[9:2] 13 sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.
[9:2] 14 tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.
[30:1] 15 sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.
[30:1] 17 tn Heb “This is the word which.”
[6:51] 18 tn Grk “And the bread.”
[6:63] 19 tn Grk “the flesh counts for nothing.”
[6:63] 20 tn Or “are spirit-giving and life-producing.”
[6:64] 21 sn This is a parenthetical comment by the author.
[13:18] 22 tn Grk “But so that the scripture may be fulfilled.”
[13:18] 23 tn Or “The one who shares my food.”
[13:18] 24 tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.
[13:18] sn A quotation from Ps 41:9.
[13:19] 25 tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”
[13:19] 26 tn Grk “so that you may believe.”
[13:19] 27 tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.
[13:20] 28 tn Grk “Truly, truly, I say to you.”
[13:20] 29 tn Or “receives,” and so throughout this verse.
[13:20] 30 sn The one who sent me refers to God.
[13:21] 31 tn Or “greatly troubled.”
[13:21] 32 tn Grk “and testified and said.”
[13:21] 33 tn Grk “Truly, truly, I say to you.”
[13:21] 34 tn Or “will hand me over.”
[13:22] 35 tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).
[13:23] 36 sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.
[13:23] 37 tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.
[13:23] 38 tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.
[13:23] sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.
[13:24] 39 sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
[13:24] 40 tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.
[13:24] 41 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:24] 42 sn That is, who would betray him (v. 21).
[13:25] 43 tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.
[13:26] 44 tn Grk “Jesus answered.”
[13:26] 45 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
[13:26] 46 tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
[13:26] 47 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
[13:27] 48 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[13:27] 49 tn Grk “into that one”; the pronoun “he” is more natural English style here.
[13:27] sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.
