Kejadian 37:23-28

37:23 When Joseph reached his brothers, they stripped him ¹  of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ²  there was no water in it.)

37:25 When they sat down to eat their food, they looked up ³  and saw ⁴  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ⁵  37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ⁶  for after all, he is our brother, our own flesh.” His brothers agreed. ⁷  37:28 So when the Midianite ⁸  merchants passed by, Joseph’s brothers pulled ⁹  him ¹⁰  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ¹¹  then took Joseph to Egypt.

Yudas 1:7

1:7 So also ¹²  Sodom and Gomorrah and the neighboring towns, ¹³  since they indulged in sexual immorality and pursued unnatural desire ¹⁴  in a way similar to ¹⁵  these angels, ¹⁶  are now displayed as an example by suffering the punishment of eternal fire.

Amsal 21:13

21:13 The one who shuts his ears ¹⁷  to the cry ¹⁸  of the poor,

he too will cry out and will not be answered. ¹⁹ 

Amsal 24:11-12

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ²⁰ 

24:12 If you say, “But we did not know about this,”

does not the one who evaluates ²¹  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ²² 

Amsal 28:17

28:17 The one who is tormented ²³  by the murder ²⁴  of another will flee to the pit; ²⁵ 

let no one support him.

Yeremia 2:17

2:17 You have brought all this on yourself, Israel, ²⁶ 

by deserting the Lord your God when he was leading you along the right path. ²⁷ 

Yeremia 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ²⁸ 

Know, then, and realize how utterly harmful ²⁹ 

it was for you to reject me, the Lord your God, ³⁰ 

to show no respect for me,” ³¹ 

says the Lord God who rules over all. ³² 

Yeremia 4:18

4:18 “The way you have lived and the things you have done ³³ 

will bring this on you.

This is the punishment you deserve, and it will be painful indeed. ³⁴ 

The pain will be so bad it will pierce your heart.” ³⁵ 

Yeremia 34:17

34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. ³⁶  Therefore, I will grant you freedom, the freedom ³⁷  to die in war, or by starvation or disease. I, the Lord, affirm it! ³⁸  I will make all the kingdoms of the earth horrified at what happens to you. ³⁹ 

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ⁴⁰ 

Matius 7:1

Do Not Judge

7:1 “Do not judge so that you will not be judged. ⁴¹ 

Yohanes 1:9

1:9 The true light, who gives light to everyone, ⁴²  was coming into the world. ⁴³ 

Yakobus 2:13

2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ⁴⁴  judgment.

[37:23]  ¹ tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[37:24]  ² tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[37:25]  ³ tn Heb “lifted up their eyes.”

[37:25]  ⁴ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ⁵ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[37:27]  ⁶ tn Heb “let not our hand be upon him.”

[37:27]  ⁷ tn Heb “listened.”

[37:28]  ⁸ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ⁹ tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

[37:28]  ¹⁰ tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

[37:28]  ¹¹ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[1:7]  ¹² tn Grk “as.”

[1:7]  ¹³ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹⁴ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ¹⁵ tn Or “in the same way as.”

[1:7]  ¹⁶ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[21:13]  ¹⁷ sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.

[21:13]  ¹⁸ sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

[21:13]  ¹⁹ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).

[24:11]  ²⁰ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

[24:11]  sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.

[24:12]  ²¹ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ²² sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

[28:17]  ²³ tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.

[28:17]  ²⁴ sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.

[28:17]  ²⁵ tn The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.

[2:17]  ²⁶ tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.

[2:17]  ²⁷ tn Heb “at the time of leading you in the way.”

[2:19]  ²⁸ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ²⁹ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ³⁰ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ³¹ tn Heb “and no fear of me was on you.”

[2:19]  ³² tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[4:18]  ³³ tn Heb “Your way and your deeds.”

[4:18]  ³⁴ tn Heb “How bitter!”

[4:18]  ³⁵ tn Heb “Indeed, it reaches to your heart.” The subject must be the pain alluded to in the last half of the preceding line; the verb is masculine, agreeing with the adjective translated “painful.” The only other possible antecedent “punishment” is feminine.

[34:17]  ³⁶ tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.

[34:17]  ³⁷ sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).

[34:17]  ³⁸ tn Heb “Oracle of the Lord.”

[34:17]  ³⁹ sn Compare Jer 15:4; 24:9; 29:18.

[7:2]  ⁴⁰ tn Grk “by [the measure] with which you measure it will be measured to you.”

[7:1]  ⁴¹ sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

[1:9]  ⁴² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ⁴³ 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.

[2:13]  ⁴⁴ tn Grk “boasts against, exults over,” in victory.