1 Samuel 2:12-17

Eli’s Sons Misuse Their Sacred Office

2:12 The sons of Eli were wicked men. ¹  They did not recognize the Lord’s authority. ²  2:13 Now the priests would always treat the people in the following way: ³  Whenever anyone was making a sacrifice, while the meat was boiling, the priest’s attendant would come with a three-pronged fork ⁴  in his hand. 2:14 He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites ⁵  when they came there to Shiloh.

2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” ⁶  2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! ⁷  Hand it over right now! If you don’t, I will take it forcibly!”

2:17 The sin of these young men was very great in the Lord’s sight, for they ⁸  treated the Lord’s offering with contempt.

1 Samuel 2:29

2:29 Why are you ⁹  scorning my sacrifice and my offering that I commanded for my dwelling place? ¹⁰  You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’

Yehezkiel 13:19

13:19 You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people ¹¹  who should not die and kept alive those who should not live by your lies to my people, who listen to lies!

Yehezkiel 34:2-3

34:2 “Son of man, prophesy against the shepherds ¹²  of Israel; prophesy, and say to them – to the shepherds: ‘This is what the sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock? 34:3 You eat the fat, you clothe yourselves with the wool, you slaughter the choice animals, but you do not feed the sheep!

Mikha 3:5

3:5 This is what the Lord says: “The prophets who mislead my people

are as good as dead. ¹³ 

If someone gives them enough to eat,

they offer an oracle of peace. ¹⁴ 

But if someone does not give them food,

they are ready to declare war on him. ¹⁵ 

Mikha 3:11

3:11 Her ¹⁶  leaders take bribes when they decide legal cases, ¹⁷ 

her priests proclaim rulings for profit,

and her prophets read omens for pay.

Yet they claim to trust ¹⁸  the Lord and say,

“The Lord is among us. ¹⁹ 

Disaster will not overtake ²⁰  us!”

Maleakhi 1:10

1:10 “I wish that one of you would close the temple doors, ²¹  so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord who rules over all, “and I will no longer accept an offering from you.

Kisah Para Rasul 20:29

20:29 I know that after I am gone ²²  fierce wolves ²³  will come in among you, not sparing the flock.

Kisah Para Rasul 20:33

20:33 I have desired ²⁴  no one’s silver or gold or clothing.

Filipi 3:2

3:2 Beware of the dogs, ²⁵  beware of the evil workers, beware of those who mutilate the flesh! ²⁶ 

Filipi 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ²⁷ 

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ²⁸  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:8

Summary of the Letter

3:8 This saying ²⁹  is trustworthy, and I want you to insist on such truths, ³⁰  so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Titus 1:7

1:7 For the overseer ³¹  must be blameless as one entrusted with God’s work, ³²  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:1

Salutation

1:1 From Paul, ³³  a slave ³⁴  of God and apostle of Jesus Christ, to further the faith ³⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 5:2

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

Pengkhotbah 5:2

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

Pengkhotbah 2:3

2:3 I thought deeply ³⁶  about the effects of ³⁷  indulging ³⁸  myself ³⁹  with wine

(all the while ⁴⁰  my mind was guiding me ⁴¹  with wisdom) ⁴² 

and the effects of ⁴³  behaving foolishly, ⁴⁴ 

so that ⁴⁵  I might discover what is profitable ⁴⁶ 

for people ⁴⁷  to do on earth ⁴⁸  during the few days ⁴⁹  of their lives.

Pengkhotbah 2:14-15

2:14 The wise man can see where he is going, ⁵⁰  but the fool walks in darkness.

Yet I also realized that the same fate ⁵¹  happens to them both. ⁵² 

2:15 So I thought to myself, “The fate of the fool will happen even to me! ⁵³ 

Then what did I gain by becoming so excessively ⁵⁴  wise?” ⁵⁵ 

So I lamented to myself, ⁵⁶ 

“The benefits of wisdom ⁵⁷  are ultimately ⁵⁸  meaningless!”

Yudas 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ⁵⁹  and because of greed ⁶⁰  have abandoned themselves ⁶¹  to ⁶²  Balaam’s error; hence, ⁶³  they will certainly perish ⁶⁴  in Korah’s rebellion.

Yudas 1:16

1:16 These people are grumblers and ⁶⁵  fault-finders who go ⁶⁶  wherever their desires lead them, ⁶⁷  and they give bombastic speeches, ⁶⁸  enchanting folks ⁶⁹  for their own gain. ⁷⁰ 

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ⁷¹  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁷² 

[2:12]  ¹ tn Heb “sons of worthlessness.”

[2:12]  ² tn Heb “they did not know the Lord.” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.

[2:13]  ³ tn Heb “the habit of the priests with the people [was this].”

[2:13]  ⁴ sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.

[2:14]  ⁵ tn Heb “to all Israel.”

[2:15]  ⁶ tn Heb “living.”

[2:16]  ⁷ tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

[2:17]  ⁸ tc Heb “the men,” which is absent from one medieval Hebrew ms, a Qumran ms, and the LXX.

[2:29]  ⁹ tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).

[2:29]  ¹⁰ tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.

[13:19]  ¹¹ tn Heb “human lives” or “souls.”

[34:2]  ¹² tn The term shepherd is applied to kings in the ancient Near East. In the OT the Lord is often addressed as shepherd of Israel (Gen 49:24; Ps 8:1). The imagery of shepherds as Israel’s leaders is also employed (Jer 23:1-2).

[3:5]  ¹³ tn Heb “concerning the prophets, those who mislead my people.” The first person pronominal suffix is awkward in a quotation formula that introduces the words of the Lord. For this reason some prefer to begin the quotation after “the Lord says” (cf. NIV), but this leaves “concerning the prophets” hanging very awkwardly at the beginning of the quotation. It is preferable to add הוֹי (hoy, “woe, ah”) at the beginning of the quotation, right after the graphically similar יְהוָה (yÿhvah; see D. R. Hillers, Micah [Hermeneia], 44). The phrase הוֹי עַל (hoy ’al, “woe upon”) occurs in Jer 50:27 and Ezek 13:3 (with “the prophets” following the preposition in the latter instance).

[3:5]  ¹⁴ tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.

[3:5]  ¹⁵ tn Heb “but [as for the one] who does not place [food] in their mouths, they prepare for war against him.”

[3:11]  ¹⁶ sn The pronoun Her refers to Jerusalem (note the previous line).

[3:11]  ¹⁷ tn Heb “judge for a bribe.”

[3:11]  ¹⁸ tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”

[3:11]  ¹⁹ tn Heb “Is not the Lord in our midst?” The rhetorical question expects the answer, “Of course he is!”

[3:11]  ²⁰ tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”

[1:10]  ²¹ sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.

[20:29]  ²² tn Grk “after my departure.”

[20:29]  ²³ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:33]  ²⁴ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[3:2]  ²⁵ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ²⁶ tn Grk “beware of the mutilation.”

[3:19]  ²⁷ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[3:1]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:8]  ²⁹ sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.

[3:8]  ³⁰ tn Grk “concerning these things.”

[1:7]  ³¹ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³² tn Grk “as God’s steward.”

[1:1]  ³³ 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]  ³⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:3]  ³⁶ tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”

[2:3]  sn As the repetition of the term לֵב (lev, “heart” or “mind”) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: “I said to myself (Heb “in my heart [or “mind”],” 2:1); “I explored with my mind (Heb “heart,” 2:3a); and “my mind (Heb “heart”) guiding me with wisdom” (2:3b). Qoheleth himself did not indulge in drunkenness; but he contemplated the value of self-indulgence in his mind.

[2:3]  ³⁷ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ³⁸ tn Or “I sought to cheer my flesh with wine.” The term לִמְשׁוֹךְ (limshokh, Qal infinitive construct from מָשַׁךְ, mashakh, “to draw, pull”) functions in a complementary sense with the preceding verb תּוּר (tur “to examine”): Heb “I sought to draw out my flesh with wine” or “I [mentally] explored [the effects] of drawing out my flesh with wine.” The verb מָשַׁךְ means “to draw, to drag along, to lead” (BDB 604 s.v. מָשַׁךְ) or “to draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go” (HALOT 645–46 s.v. משׁך). BDB suggests that this use be nuanced “to draw, to attract, to gratify” the flesh, that is, “to cheer” (BDB 604 s.v. מָשַׁךְ 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: “to attract” (Qal), e.g., “it is different with heresy, because it attracts [i.e., persuades, offers inducements]” (b. Avodah Zarah 27b) and “to be attracted, carried away, seduced,” e.g., “he was drawn after them, he indulged in the luxuries of the palace” (b. Shabbat 147b). See Jastrow 853-54 s.v. מְשַׂךְ. Here it denotes “to stretch; to draw out [to full length],” that is, “to revive; to restore” the body (HALOT 646 s.v. משׁד [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).

[2:3]  ³⁹ tn Heb “my flesh.” The term בְּשָׂרִי (bÿsari, “my flesh”) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, “I sought to cheer myself.”

[2:3]  ⁴⁰ tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁴¹ tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁴² tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (vÿlibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.

[2:3]  ⁴³ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ⁴⁴ tn Heb “embracing folly.” The verb אָחָז (’akhaz, “to embrace”) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person’s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31–32 s.v. אחז; BDB 28 s.v. אָחַז.

[2:3]  ⁴⁵ tn Or “until.” The construction עַד אֲשֶׁר (’ad ’asher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ’er’eh, Qal imperfect first common singular from רָאָה, ra’ah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.

[2:3]  ⁴⁶ tn Heb “I might see where is the good?” The interrogative particle אֵי (’e, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37–38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (’e-zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).

[2:3]  ⁴⁷ tn Heb “the sons of man.”

[2:3]  ⁴⁸ tn Heb “under the heavens.”

[2:3]  ⁴⁹ tn Heb “number of the days.” The Hebrew noun מִסְפַּר (mispar, “number, quantity”) sometimes means “few” (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. מִסְפָּר 2.b; BDB 709 s.v. מִסְפָּר 1.a. This phrase is an idiom that means, “during all their lives” (BDB 709 s.v.), “during their total [short] time of life,” that is, “as long as they live” (HALOT 608 s.v. מִסְפָּר 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered מִסְפַּר in a woodenly literal sense: ἀριθμόν (ariqmon, “the number [of days of their lives]”). Several English translations adopt a similar approach: “all the days of their life” (ASV, Douay) and “the number of days of their lives” (YLT). However, this idiom is handled well by a number of English translations: “during the few days of their lives” (RSV, NRSV, NASB, NIV, Moffatt, NJPS), “during the limited days of their life” (NAB), and “throughout the brief span of their lives” (NEB).

[2:14]  ⁵⁰ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ⁵¹ sn The common fate to which Qoheleth refers is death.

[2:14]  ⁵² tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[2:15]  ⁵³ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

[2:15]  ⁵⁴ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

[2:15]  ⁵⁵ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

[2:15]  ⁵⁶ tn Heb “So I said in my heart.”

[2:15]  ⁵⁷ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁵⁸ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:11]  ⁵⁹ tn Or “they have gone the way of Cain.”

[1:11]  ⁶⁰ tn Grk “for wages.”

[1:11]  ⁶¹ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ⁶² tn Or “in.”

[1:11]  ⁶³ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ⁶⁴ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[1:16]  ⁶⁵ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁶⁶ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁶⁷ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁶⁸ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁶⁹ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁷⁰ tn Or “to their own advantage.”

[22:15]  ⁷¹ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁷² tn Or “lying,” “deceit.”