... the case (the elogium) was sent with the escort. This is the only example in the New Testament of a secular letter. Its realistic style makes it possible that Luke had seen it or at least heard it read, perhaps in open court before Felix. Or a copy may have been given to Paul as part of the documentation for his appeal to Caesar. It bears the impress of what a Roman officer might have said, including a better presentation of his own conduct than a strict adherence to the truth might have suggested and ...
... s appropriation of the tradition of the community as temple, see on 2 Cor. 6:16. On the correspondence between the heavenly and the earthly, the liturgy performed in the heavenly temple corresponds to the offerings in the earthly temple, which is a copy of the heavenly temple (cf. Isa. 6:1). On the future eschatological temple that God himself would make, see 11QTemple 29.7–10; Jub. 1:17. Cf. Yigael Yadin, The Temple Scroll (3 vols.; Jerusalem: The Israel Exploration Society/The Institute of Archaeology ...
... some Greek manuscripts omit the word love. The result of this is the unusual and unprecedented expression that faith is toward (eis) God’s people. The best explanation is that love belonged in the original text but was unintentionally omitted in the process of copying the manuscripts (see B. Metzger, A Textual Commentary on the Greek New Testament [New York: United Bible Society, 1971], p. 602; also, the explanation in Moule, Ephesians, p. 56). For comments on saints, cf. disc. on 1:1 and Col. 1:2. 1:17 ...
... , obedience to parents is considered to be a self-evident and morally acceptable thing to do for all families (the statement does not specify that only Christian parents are meant). The NIV in the Lord is a disputed reading in the Greek text, probably copied later because of a similar phrase in 5:22 (tō kyriō) and/or because it is parallel to Col. 3:20. If retained, it makes obedience a Christian as well as a universal obligation. In Colossians, children are to “obey in everything.” Mitton suggests ...
... -two consecutive words in Ephesians are identical with a similar number of words from Col. 4:7–8” (p. 230). Although there are many other similarities between these two epistles, there is little doubt that in this section the author is copying verbatim from Colossians. 6:23–24 These closing verses contain the familiar virtues of peace, love, faith, and grace that have occurred throughout the epistle. This benediction has a twofold application: First, peace, love, and faith are extended to the brothers ...
... Reconciler (1:20) 1:15 He is the image of the invisible God. By image, Paul does not mean mere resemblance or similarity, because the Greek word used is eikōn. This communicates the idea that Christ participates in and with the nature of God, not merely copying, but visibly manifesting and perfectly revealing God in human form (in 2 Cor. 4:4 Paul talks about “the glory of Christ, who is the image of God”). The result of the Incarnation is that the invisible God has become visible in the God-man, Jesus ...
... our Savior, the addition of mercy, and the word order God the Father and Christ Jesus our Lord). One could note in response how many genuinely Pauline features there are as well. In fact one might have expected an imitator to be more slavish in copying Paul. The modifications in this salutation just as easily argue for Paul, since such modifications are his regular habit. Of course, an imitator could have noted that as well. So the argument is a standoff here. The Charge: Stop the False Teachers Paul begins ...
... use “ambassador.” The only difference between the Greek word for old man (presbutēs) and “ambassador” (presbeutēs) is the letter e. Some text critics have suggested that the letter may have been left out inadvertently during the process of copying the letter; others have argued that presbutēs occasionally is used in nonbiblical material as “ambassador” or “envoy” and could, therefore, carry that meaning here. The choice of words is important in understanding the spirit of Paul’s request ...
... room” and “outer room.” It is unlikely, however, that the writer means us to understand the first as the earthly and the second as the heavenly, as did some in Hellenistic Judaism, since for him the entire Mosaic setting represents the earthly copy of a greater reality. He may mean nothing more than “outer” and “inner” in the way that NIV understands the words. Elsewhere the author refers to the entire structure as a single “tabernacle” (8:5; 9:21). For “tabernacle” (i.e., “tent ...
... “homeland”). Although the author does not use the language of shadow and reality here (as in 8:5 and 9:23f.), he could easily have done so. The promises and the experience of temporal, earthly blessings were for these persons only the shadow or copy of the transcendent eschatological reality to come. 11:15–16 Abraham and his family could, of course, have returned to Mesopotamia if they had continued to regard that land as their true home. But this was not what was in their thoughts or what governed ...
... section, back in 3:18, Peter reverts to the death of Christ. This is the example that believers should follow. They must turn their backs on the immoral practices of their pagan neighbors, formerly their own life-style, and wholeheartedly follow their Master by copying him. Christ suffered in his body, that is, he gave his all, including his very life, in carrying out the will of God. His followers must resolve to go to the same lengths: Arm yourselves also with the same attitude—a military metaphor; but ...
... Testimony”). The curtain also created the Most Holy Place for the atonement cover, a place for meeting the Lord and receiving forgiveness. The “veil” secured both God’s law and the Lord’s gift of grace for the emerging people of God. A copy of this “veil” in the Second Temple was torn at the time of Jesus’ death, signaling the availability of the gracious atoning forgiveness to all peoples of the world through him. Outside the “veil” Moses was to place the furnishings for the daily work ...
... aspect of building an altar and the renewal ceremony in Joshua 8 is that the people fulfilled the commands of Moses. Joshua follows Moses’ instructions by building an altar of uncut stones, on which no iron tool had been used (Josh. 8:31; Deut. 27). Copying the law on stone makes everyone reponsible for covenant requirements (Deut. 27–31). The community assembles on both sides of the ark; half of the people stand in front of Mount Gerizim and the other half in front of Mount Ebal. Assuming the role of ...
... 1:4, therefore, introduces the threefold genealogical segments that follow (1:5–7, 8–16, 17–23). 1:5–7 These verses present the seven sons of Japheth. Two of them, Gomer and Javan, are singled out by also listing their descendants. These verses are copied exactly from Genesis 10:2–4 (also attributed to the Priestly writers). There the genealogy of Noah’s sons starts with Japheth, continues with Ham, and ends with Shem. The order of presentation is thus the opposite from that in 1 Chronicles 1:4 ...
... with Ish-Bosheth (whose presence is eliminated by the Chronicler). That Shammah is omitted by the Chronicler might be related to the elimination of 2 Sam. 23:10b–12 in the source text. Making the kind of reading error that often occurred during the copying of manuscripts in ancient times, the Chronicler’s eye might have skipped from “the LORD brought about a great victory” in 23:10 to exactly the same Hebrew phrase at the end of 23:12. The information in between these phrases, which contains the ...
... -Euphrates satrapy, who were to supply the required funding in cash and kind, up to specified generous limits. The inserted letter corresponds with Ezra’s delivery of the royal instructions as described in 8:36; presumably he was given copies addressed to particular officials. Scrupulous regard for local religious traditions was motivated by a desire to propitiate the Judean God, whose power over the Persian royal family could be demonstrated both positively, via prayer (6:10), and negatively, as seen ...
... money Haman had promised to pay (v. 7). The mention of the money had been, for the king, a sign of loyalty and generosity. For Esther, however, it is a signal of the alarming scope of Haman’s plan and the depth of his resolve. Mordecai gave him a copy of the text of the edict for their annihilation (v. 8), asking the eunuch to explain the details and ramifications of it to the queen. He also tells Hathach to “command” (NIV urge) Esther to go into the king’s presence to beg for mercy (v. 8). This is ...
... justified. Despite substantial speculation, there is no clear explanation for this arrangement, which is found only here and in Joshua 12:9–24, a text which lists the names of the conquered Canaanite kings. Perhaps the Masoretes who copied and preserved the Hebrew text recognized this (and other) intertextual links between Esther and conquest traditions. Certainly such a layout graphically represents the execution of Israel’s enemies. “Holy war” in Old Testament narrative is often understood against ...
... and Mordecai are recognized in terms of their Jewish identities within the Persian context. Esther is understood as the coauthor of (and the ultimate authority behind) the earlier letter Mordecai had composed obligating the community to continue the holiday (vv. 20–22). Copies of a follow-up letter were sent to confirm the observance of Purim (v. 29). These letters go out as words of goodwill (shalom) and assurance (?emet, v. 30). This pair of terms and others from this passage are found in Zechariah ...
... in 4:5, 7. Meinhold (Sprüche) see this as a “redactional verse” that looks back on the presentation of wisdom in chapters 1–9. It comes immediately before the middle verse (v. 17) of the book, as marked by the Masoretes, who worked on preserving and copying the Hebrew text of the OT between the sixth and tenth centuries A.D. 16:17 Synonymous and juxtapositional, with alliteration. Verse 17b is, literally, “the one who guards his soul/the one who watches his path” (cf. 13:3; 19:16a). Here evil can ...
... 25–27 in particular, R. Van Leeuwen, Context and Meaning in Proverbs 25–27 (Atlanta: Scholars Press, 1988). Proverbs 25:1–28 25:1 The superscription begins with the same words as 24:23; hence the more in the NIV is not advisable. Copied is a commonly accepted translation of a verb of uncertain meaning. 25:2–3 Although separate in the NIV, these sayings belong together, due to the catchwords, search and kings. The first (antithetic) saying plays with the words glory and matter. It also contrasts ...
... verses describe the offense of the wisdom teachers or scribes. Here, the term wise is used as a professional category (see Additional Notes for 9:24). The wise were those who were to teach and preserve the law and were likely those who copied the manuscripts. They were the interpreters of the law. The venue in which they worked is unclear. It could have been the court, the temple, the school—or all three. But the important point is that they neglected their primary responsibility. Since they rejected ...
... –18. Later we will see one directed to Seraiah son of Neriah in 51:59–64. Baruch is best known as Jeremiah’s assistant and scribe, functioning in that way in Jeremiah 32 when Jeremiah purchased land from his cousin Hanamel and Jeremiah 36 when Baruch copied down Jeremiah’s prophecies. He was also mentioned in 43:1–3 in a context where it is clear that some people think that Baruch was influential over Jeremiah rather than vice versa. Many think that Baruch was responsible for the final form of the ...
... , he was writing a book titled See You at the Top. In the book, Ziglar included a statement that he got his weight down to 165 pounds. This was 10 months before the book went to press. And then he placed an order with the printer for 25,000 copies! Now, remember, at the time he wrote these words, Ziglar actually weighed 202 pounds. He put his credibility on the line with at least 25,000 people! By including a statement that he weighed 165 pounds, Ziglar knew that he had to lose 37 pounds before the book was ...
... list of three, because it is through the Spirit that the community of faith recognizes the truth (v. 6) about Jesus (John 14:26). The AV contains the following words which are not in any of the early MSS of the NT. They appeared first in some copies of the Old Latin version in the fourth century, probably as a marginal note which later found its way into the text. The added words, following testify (NIV; “bear record,” AV) are: “in heaven, the Father, the Word, and the Holy Ghost, and these three are ...