... could not eat the tree’s fruit and live forever (cf. Gen. 3:22–23). The phrases, there will be no more night and the Lord God will give them light, are additional links to the creation story (Gen. 1:3–5). In fact, the “night/light” dualism marks out God’s work on the “first day” of the original creation. Perhaps here the negation of this dualism—there is no more night … or sun—functions as a final element of John’s inclusio. Especially if night is also used as a metaphor for evil, as ...
... NT calls upon the rich Passover tradition to describe the new chapter of God’s work in the world with the incarnation. Jesus is described as the Passover lamb (John 1:29, 35; 1 Pet. 1:18–19), and the Last Supper is instituted in the context of Passover (Mark 14:12). John 19:31–33, 36 calls on Num. 9 and the tradition of not breaking the bones of the lamb. 9:2 In Lev. 23, Passover and Unleavened Bread are treated together as coming in the spring (March–April). Both relate to the exodus. The festival ...
... of Canaan. Chapters 11–20 have been dominated by rebellion, death, and defeat. In chapter 21 are the first signs of military success. Although another rebellion story follows the first victory (vv. 1–3), the chapter ends with further victories and therefore marks a kind of transition into the hopeful concluding section of the book. 21:1–3 The chapter begins with a note of defeat for Israel. The Canaanite king of Arad attacks and captures some Israelites. In response, Israel enters into dialogue with ...
... the land of Canaan. Chapters 11–20 have been dominated by rebellion, death, and defeat. In chapter 21 are the first signs of military success. Although another rebellion story follows the first victory (vv. 1–3), the chapter ends with further victories and therefore marks a kind of transition into the hopeful concluding section of the book. 21:10–20 The pace of the narrative increases now as the people are on the move. Verse 10 begins a brief summary of the itinerary into the Transjordan to Moab. The ...
... of Canaan. Chapters 11–20 have been dominated by rebellion, death, and defeat. In chapter 21 are the first signs of military success. Although another rebellion story follows the first victory (vv. 1–3), the chapter ends with further victories and therefore marks a kind of transition into the hopeful concluding section of the book. In 21:21–35 The people encounter the Amorites, they send a diplomatic message to the king Sihon, asking for permission to pass through the country. The message is similar ...
... of the seventh month indicates the beginning of the second half of the year—as the calendar is described in Numbers 28–29—and the complex of fall festivals, including the Day of Atonement. So this occasion was significant for a number of reasons: It marks what was the New Year Festival, begins the second half of the year in the calendar followed here, and begins the seventh month—both a sacred number and the most sacred month of the year, with the Day of Atonement and Feast of Tabernacles. Some ...
... of the seventh month indicates the beginning of the second half of the year—as the calendar is described in Numbers 28–29—and the complex of fall festivals, including the Day of Atonement. So this occasion was significant for a number of reasons: It marks what was the New Year Festival, begins the second half of the year in the calendar followed here, and begins the seventh month—both a sacred number and the most sacred month of the year, with the Day of Atonement and Feast of Tabernacles. Some ...
... of the seventh month indicates the beginning of the second half of the year—as the calendar is described in Numbers 28–29—and the complex of fall festivals, including the Day of Atonement. So this occasion was significant for a number of reasons: It marks what was the New Year Festival, begins the second half of the year in the calendar followed here, and begins the seventh month—both a sacred number and the most sacred month of the year, with the Day of Atonement and Feast of Tabernacles. Some ...
... .” The notion of a great tribulation that will precede the second coming of Jesus is incorporated into NT apocalyptic theology too (Matt. 24:21–31; Mark 13:19–27; Luke 21:20–28; Rev. 7:14). “The book” is the book of life (Exod. 32:32–33; Ps. 69:28; Isa. 4 ... Dan. 11:2b–12:4) of the Final Revelation, Daniel 12:3 is the last verse of the vision itself. Daniel 12:4 marks the conclusion of the vision narrative with the command to Daniel to seal it up. The body of the revelation, containing the main ...
... is a kind of “superheating,” and the two instances in the synoptic Gospels in which Jesus raised the dead (i.e., Mark 5:35–43; Luke 7:11–17) are not singled out from his other healings for special attention. It is only as ... All three resuscitations in the Gospels end with a similarly warm human interest touch in which Jesus meets an additional, comparatively minor, need (cf. Mark 5:43; Luke 7:15). It is possible also that the release of Lazarus from the bands of cloth that bound him is intended to ...
... the branches, v. 5). The result is not a full-blown parable (both 10:1–5 and 10:12–13 are more like parables in the sense of telling a real story), but something similar to the interpretations attached in the synoptic Gospels to the parables of the sower (Mark 4:13–20 and parallels) and of the weeds in the field (Matt. 13:36–43). Jesus identifies himself in relation to the Father in verses 1–4, and in relation to the disciples in verses 5–8. The vine or vineyard metaphor is an ancient one for ...
... signs were not just for the immediate participants in the drama of his resurrection but for other believers and later generations as well. The pronouncement lays the basis for a significant comment by the Gospel writer to some who had not seen the nail marks in Jesus’ hands and the gaping wound in his side—specifically the Gospel’s readers (vv. 30–31). 20:30-31 At some stage in the growth of this Gospel’s traditions, the last two verses of the chapter probably functioned as a summary statement ...
... common: they emphasize obedience or the Christian walk as the test of claims to a profound spirituality. 2:3 The NIV does not translate the opening Greek particle, kai. But, like the kai which begins 1:5 (which the NIV also does not translate), it marks the beginning of a new section. The rest of the verse literally says, “By this we know (present tense) that we have come to know (perfect tense) him, if we keep his commands.” The If-clause explains the expression “by this”: “this” is obeying God ...
... , to claim to love the father while refusing to love his children. Yet this is precisely what the schismatics do. What Jesus said about husband and wife may also be said of love for God and for one’s fellow believer, “What God has joined together, let man not separate” (Mark 10:9). 5:2 This verse begins with the last of the writer’s eight This is how we know statements (2:3, 5; 3:16, 19, 24; 4:2, 13). They reassure the readers of their spiritual standing before God (we know him, 2:3; we are in him ...
... a large chariot force (the point of having great numbers of horses), the prestige of a large harem of many wives (frequently related to international marriage alliances), and the enjoyment of great wealth (large amounts of silver and gold)—these were the defining marks of kings worthy of the title. Weapons, women, and wealth: why else be a king? But Deuteronomy starkly declares, “Not so in Israel.” If any negative light is shed on the people’s request of verse 14, it lies here. Israel might admire ...
... a large chariot force (the point of having great numbers of horses), the prestige of a large harem of many wives (frequently related to international marriage alliances), and the enjoyment of great wealth (large amounts of silver and gold)—these were the defining marks of kings worthy of the title. Weapons, women, and wealth: why else be a king? But Deuteronomy starkly declares, “Not so in Israel.” If any negative light is shed on the people’s request of verse 14, it lies here. Israel might admire ...
... going “to their tents” for a very different reason and in a very different mood (12:16). The days of joy are strictly numbered—as 9:1–9 will now suggest. 9:1–9 The first occasion upon which God appeared to Solomon (1 Kgs. 3:4–15) marked the beginning of Solomon’s rise to greatness; he was endowed with the heavenly wisdom that enabled him to govern his empire well, to build the temple and the palace, and to achieve everything he desired to do (9:1)—probably a reference to other building work ...
... going “to their tents” for a very different reason and in a very different mood (12:16). The days of joy are strictly numbered—as 9:1–9 will now suggest. 9:1–9 The first occasion upon which God appeared to Solomon (1 Kgs. 3:4–15) marked the beginning of Solomon’s rise to greatness; he was endowed with the heavenly wisdom that enabled him to govern his empire well, to build the temple and the palace, and to achieve everything he desired to do (9:1)—probably a reference to other building work ...
... This theme of Jesus and the Gentiles is also picked up, with echoes of 1 Kgs. 17 still sounding, in Matt. 15:21–28 and Mark 7:24–30 (the healing of the daughter of a Canaanite/Phoenician woman). I have commanded a widow: The widow shows no awareness of ... and cause my son to die.” Just by being there, Elijah has focused God’s attention on the household in an unhelpful way (cf. Mark 1:24; Luke 4:34). Elijah picks up the exact wording of the second part of the complaint (“causing her son to die”) in ...
... (2 Kgs. 8:16–24) that Edom rebels (Hb. pšʿ) against Judah. 1:2 / Baal-Zebub: Lit. “Baal/lord of the flies.” There is some manuscript evidence of a version of this name (“Beelzebub”) in a few Gospel texts that refer to Satan (Matt. 10:25; 12:24, 27; Mark 3:22; Luke 11:15, 18, 19). This is interesting in view of the links between OT spirit possession and NT demon possession that have been noted in our discussion of 1 Kgs. 18 (cf. the commentary on 18:15–29 and the additional note on 18:29). The ...
... chapters—that the people of God had to be defined in exclusive terms and differentiated from self-professed aliens. It is sometimes necessary for a group of believers to stand uncomfortably alone as the trustees of divinely revealed truth. To decide who is “for us” (Mark 9:40) or who “belong to us” (1 John 2:19) is not an easy or necessarily final matter. The exclusivity displayed here is modified to a certain degree in 6:2l. The specific information that those who made the offer were deported by ...
... two days), and so they must have started in mid-July, assuming a six-day work week. A lot had happened since the day in Susa less than six months before, when Nehemiah had received his mission from the Persian king (2:1–6). This passage marks the last cycle of the literary pattern that begins with progress on the wall. There is now no room for the third element, Nehemiah’s counterresponse, because these verses highlight the second element, the enemy response. This time the enemy reaction to the news was ...
... ) mutilated—again, by forcing the king to honor the same open-ended promise (made at his birthday party). This story incidentally illustrates the way in which the royal word (be it promise or edict) can bind even the king (Herodotus, Hist. 9.109–111; cf. Mark 6:23). 5:8 Come tomorrow to the banquet: The rationale for Esther’s decision to ask for a second banquet has given rise to a great deal of speculation. It is possible that the syntax of v. 7 reflects hesitancy and indeterminacy on Esther’s ...
... “arrogant/arrogance” in 2:11, 17; see also 5:15–16). So the women of Zion have to be taken from majesty to humiliation, like the community in general (but perhaps the men in particular) in 2:10–22. The beginning and end of 3:16–4:1 mark the two extremes of this journey. There are two facets to the women’s fall. Most of the comment centers on the loss of their fine looks, jewelry, fine clothes, make-up, and accessories. Haute couture gives way to the appearance of a victim or a prisoner of war ...
... :14b and the aim in 43:20b–21). In verses 1–11 the triplets included the first line (v. 1a), the second line with its devastating ending (v. 1b), and the last line (v. 11). So here the third section in this chapter is unexpected and marked. As the second was shorter than the first yet heightened it and increased the tension, so the third is even shorter than the second, yet also heightens it and increases the tension once more. Once again, following the pattern, the section begins with a command. Indeed ...