Lev 2-3; Jn 21; Pr 18; Col 1

Leviticus 2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering—on every one of your grain offerings you must present salt.

"Covenant of Salt" - most commentators agree that salt refers to sureness and legal nature of the transaction (https://www.gotquestions.org/salt-covenant.html)

Ex 40; Jn 19; Pr 16; Phil 3

John 19:1 ​ 
Then Pilate took Jesus and had him flogged severely.

Note: sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate's order and scourged him. The author's choice of wording here may constitute an allusion to Isa 50:6, "I gave my back to those who scourge me." Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigoo). People died on occasion while being flogged this way; frequently it was severe enough to rip a person's body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.

John 19:25

Now standing beside Jesusʼ cross were his mother, his motherʼs sister, Mary the wife of Clopas, and Mary Magdalene.

Note: sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother's sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus' mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus' mother, her sister, Mary Clopas' wife, and Mary Magdalene). It is impossible to be certain, but when John's account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus' mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus' mother, is not mentioned. It is entirely possible that the sister of Jesus' mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as "the mother of the sons of Zebedee" mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman's name becomes clear; she would have been John's own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

John 19:31

Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath (for that Sabbath was an especially important one), the Jewish leaders asked Pilate to have the victimsʼ legs broken and the bodies taken down.

Note: sn To have the legs broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

Ex 39; Jn 18; Pr 15; Phil 2

Exodus 39:42-43
42 The Israelites did all the work according to all that the Lord had commanded Moses. 43 Moses inspected all the work, and they had done it just as the Lord had commanded—they had done it exactly—and Moses blessed them.
Notes: sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.
sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

Phi 2:12 — Phi 2:13

So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort - for the sake of his good pleasure - is God.

Ex 38; Jn 17; Pr 14; Phil 1

John 17:1-3 
When Jesus had finished saying these things, he looked upward to heaven and said, “Father, the time has come. Glorify your Son, so that your Son may glorify you— 2 just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him. 3 Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent. 
Note: sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Christos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginōskō) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

Philippians 1:29-30
29 For it has been granted to you not only to believe in Christ but also to suffer for him, 30 since you are encountering the same conflict that you saw me face and now hear that I am facing.

Ex 36; Jn 15; Pr 12; Eph 5

John 15:8

My Father is honored by this, that you bear much fruit and show that you are my disciples. 

15:8 b tn The ἵνα (hina) clause is best taken as substantival in apposition to ἐν τούτῳ (en touto) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

Jn 15:9 — Jn 15:10

“Just as the Father has loved me, I have also loved you; remain in my love. If you obey my commandments, you will remain in my love, just as I have obeyed my Fatherʼs commandments and remain in his love.

John 15:14

You are my friends if you do what I command you.

15:14 a sn This verse really explains John 15:10 in another way. Those who keep Jesus' commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called "Friends of the Emperor." Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of "inner circle" of Christians who are more privileged than mere "believers" or average Christians. In context, it seems clear that Jesus' words must be addressed to all true Christians, not just some narrower category of believers, because Jesus' sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

Ephesians 5:5

For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God. 

Ex 35; Jn 14; Pr 11; Eph 4

Exodus 34:21-22 
 21 Everyone whose heart stirred him to action and everyone whose spirit was willing came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 22 They came, men and women alike, all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, and everyone came who waved a wave offering of gold to the Lord.
Note: tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

Ex 34; Jn 13; Pr 10; Eph 3

Exodus 34:5-7

5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. 6 The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness, 7 keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation.”

Note: tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqraʾ vshem yhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation—and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

Exodus 34:14 For you must not worship any other god, for the Lord, whose name is Jealous, is a jealous God. 

Note: sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.

Ex 33; Jn 12; Pr 9; Eph 2

Exodus 33:3 Go up to a land flowing with milk and honey. But I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way.”

Exodus 33:14 And the Lord said, “My presence will go with you, and I will give you rest.”
Note: sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

Exodus 33:18-23
18 And Moses said, “Show me your glory.”
19 And the Lord said, “I will make all my goodness pass before your face, and I will proclaim the Lord by name before you; I will be gracious to whom I will be gracious; I will show mercy to whom I will show mercy.” 20 But he added, “You cannot see my face, for no one can see me and live.” 21 The Lord said, “Here is a place by me; you will station yourself on a rock. 22 When my glory passes by, I will put you in a cleft in the rock and will cover you with my hand while I pass by. 23 Then I will take away my hand, and you will see my back, but my face must not be seen.”
Notes: sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent—a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19, ” JETS 22 (1979): 203-16.

tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).

John 12:1-3

Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he had raised from the dead. 2 So they prepared a dinner for Jesus there. Martha was serving, and Lazarus was among those present at the table with him. 3 Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.)

John 11:2 (Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick.)

Note: sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

Ex 32; Jn 11; Pr 8; Eph 1

John 11:4

When Jesus heard this, he said, “This sickness will not lead to death, but to Godʼs glory, so that the Son of God may be glorified through it.”

Note: 11:4 c sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus' death is consistently portrayed as his 'glorification' through which he accomplishes his return to the Father.

Similar to John 9:3...

Jesus answered, “Neither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him.

Jn 11:14 — Jn 11:15
Then Jesus told them plainly, “Lazarus has died, and I am glad for your sake that I was not there, so that you may believe. But let us go to him.”
Notes: 11:15 b sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples' belief here in a developmental sense, because there are numerous references to the disciples' faith previous to this in John's Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

Went on the third day...

John 11:6

So when he heard that Lazarus was sick, he remained in the place where he was for two more days.

Ephesians 1:3-14

3 Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ. 4 For he chose us in Christ before the foundation of the world that we should be holy and blameless before him in love. 5 He did this by predestining us to adoption as his legal heirs through Jesus Christ, according to the pleasure of his will— 6 to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son. 7 In him we have redemption through his blood, the forgiveness of our offenses, according to the riches of his grace 8 that he lavished on us in all wisdom and insight. 9 He did this when he revealed to us the mystery of his will, according to his good pleasure that he set forth in Christ, 10 toward the administration of the fullness of the times, to head up all things in Christ—the things in heaven and the things on earth. 11 In Christ we too have been claimed as God’s own possession, since we were predestined according to the purpose of him who accomplishes all things according to the counsel of his will 12 so that we, who were the first to set our hope on Christ, would be to the praise of his glory. 13 And when you heard the word of truth (the gospel of your salvation)—when you believed in Christ—you were marked with the seal of the promised Holy Spirit, 14 who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.

Note: sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

Ephesians 1:18-19

18 —since the eyes of your heart have been enlightened—so that you can know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, 19 and what is the incomparable greatness of his power toward us who believe, as displayed in the exercise of his immense strength.

Note: sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives—the past (calling), the future (inheritance), and the present (power toward us who believe).

Ex 31; Jn 10; Pr 7; Gal 6

Exodus 31: 2 “See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God in skill, in understanding, in knowledge, and in all kinds of craftsmanship, 4 to make artistic designs for work with gold, with silver, and with bronze, 5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship.
Notes: sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work—close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.
tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.
sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.
tn Heb “and in all work”; “all” means “all kinds of” here.
tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.

Ex 30; Jn 9; Pr 6; Gal 5

Jn 9:1 — Jn 9:2

Healing a Man Born Blind

​ Now as Jesus was passing by, he saw a man who had been blind from birth. His disciples asked him, “Rabbi, who committed the sin that caused him to be born blind, this man or his parents?”

Note: sn The disciples assumed that sin (regardless of who committed it) was the cause of the man's blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man's parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

John 9:3

Jesus answered, “Neither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him.

...where was this man's prerequisite calling on Jesus or act of faith? He was chosen - elect to have the works of God demonstrated in him. 

Jn 9:40 — Jn 9:41

Some of the Pharisees who were with him heard this and asked him, “We are not blind too, are we?” Jesus replied, “If you were blind, you would not be guilty of sin, but now because you claim that you can see, your guilt remains.” 

Note: 9:41 e sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus' words to Nicodemus in 3:10, "Are you the teacher of Israel and don't understand these things?" In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one's eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

Ex 28; Jn 7; Pr 4; Gal 3

Pro 4:20 — Pro 4:27

My child, pay attention to my words;

listen attentively to my sayings.

Do not let them depart from your sight,

guard them within your heart;

for they are life to those who find them 

and healing to oneʼs entire body.

Guard your heart with all vigilance,

for from it are the sources of life.

Remove perverse speech from your mouth;

keep devious talk far from your lips.

Let your eyes look directly in front of you

and let your gaze look straight before you.

Make the path for your feet level, 

so that all your ways may be established.

Do not turn to the right or to the left;

turn yourself away from evil.

Gal 3:26 — Gal 3:29

For in Christ Jesus you are all sons of God through faith. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female - for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abrahamʼs descendants, heirs according to the promise. 

Ex 27; Jn 6; Pr 3; Gal 2

A sideshow? 

John 6:2

A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Jn 6:28 — Jn 6:29

So then they said to him, “What must we do to accomplish the deeds God requires?” Jesus replied, “This is the deed God requires - to believe in the one whom he sent.”

Ex 26; Jn 5; Pr 2; Gal 1

Exodus 25:8

Let them make for me a sanctuary, so that I may live among them.

Note: 25:8 b tn The word here is מִקְדּשׁ (miqdash), "a sanctuary" or "holy place"; cf. NLT "sacred residence." The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, véshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

Ex 24; Jn 3; Job 42; 2Co 12

Exo 24:7 — Exo 24:8

He took the Book of the Covenant and read it aloud to the people, and they said, “We are willing to do and obey all that the Lord has spoken.” So Moses took the blood and splashed it on the people and said, “This is the blood of the covenant that the Lord has made with you in accordance with all these words.” 

Note: 24:8 b sn The construct relationship "the blood of the covenant" means "the blood by which the covenant is ratified" (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

Exodus 24:11

But he did not lay a hand on the leaders of the Israelites, so they saw God, and they ate and they drank. 

Note: 24:11 c sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

Versus "they have Moses and the prophets..." 

Job 42:5

I had heard of you by the hearing of the ear,

but now my eye has seen you.

Note: 42:5 a sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard - hearsay. This was real.

John 3:5

Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.

Note: sn Jesus' somewhat enigmatic statement points to the necessity of being born "from above," because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women. 

Ex 20; Lk 23; Job 38; 2Co 8

Exodus 20:21

The people kept their distance, but Moses drew near the thick darkness where God was. 

Note: It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God's standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God - the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other. 20:22 a sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship - they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

Job 38:1

VI. The Divine Speeches (38:1-42:6)

The Lordʼs First Speech

Then the Lord answered Job out of the whirlwind:

Note: sn This is not the storm described by Elihu - in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).

Luk 22:23 — Luk 22:24

So they began to question one another as to which of them it could possibly be who would do this. 

A dispute also started among them over which of them was to be regarded as the greatest.

Luke 22:53
Day after day when I was with you in the temple courts, you did not arrest me. But this is your hour, and that of the power of darkness!”

Ex 19; Lk 22; Job 37; 2Co 7

We call it "weather"...

Job 37:1 — Job 37:14

​ At this also my heart pounds

and leaps from its place.

Listen carefully to the thunder of his voice,

to the rumbling that proceeds from his mouth.

Under the whole heaven he lets it go,

even his lightning to the far corners of the earth.

After that a voice roars;

he thunders with an exalted voice,

and he does not hold back his lightning bolts 

when his voice is heard.

God thunders with his voice in marvelous ways;

he does great things beyond our understanding.

For to the snow he says, ʻFall to earth,ʼ

and to the torrential rains, ʻPour down.ʼ

He causes everyone to stop working,

so that all people may know his work.

The wild animals go to their lairs,

and in their dens they remain.

A tempest blows out from its chamber,

icy cold from the driving winds.

The breath of God produces ice,

and the breadth of the waters freeze solid.

He loads the clouds with moisture;

he scatters his lightning through the clouds.

The clouds go round in circles,

wheeling about according to his plans,

to carry out all that he commands them

over the face of the whole inhabited world.

Whether it is for punishment for his land,

or whether it is for mercy, 

he causes it to find its mark.

“Pay attention to this, Job!

Stand still and consider the wonders God works.

Ex 15; Lk 18; Job 33; 2Co 3

Exodus 15:9

The enemy said, ʻI will chase, I will overtake, 

I will divide the spoil;

my desire will be satisfied on them.

I will draw my sword, my hand will destroy them.ʼ

Note: 15:9 a sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, "I will , I will , I will " ("Exodus," EBC 2:395). 

15:9 b tn The form is נַפְשִׁי (nafshi, "my soul"). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb "to be full" means "to be satisfied"; the whole expression might indicate "I will be sated with them" or "I will gorge myself." The greedy appetite was to destroy.

Exodus 15:11

Who is like you, O Lord, among the gods?

Who is like you? - majestic in holiness, fearful in praises, working wonders?

Exodus 15:13

By your loyal love you will lead the people whom you have redeemed;

you will guide them by your strength to your holy dwelling place.

2 Corinthians 4:18

because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal. 

Ex 14; Lk 17; Job 32; 2Co 2

Job 32:2

Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He was angry with Job for justifying himself rather than God.

Job 32:7 — Job 32:8

I said to myself, ʻAge should speak,

and length of years should make wisdom known.ʼ

But it is a spirit in people,

the breath of the Almighty,

that makes them understand.

2Co 2:14 — 2Co 2:17

Apostolic Ministry

But thanks be to God who always leads us in triumphal procession in Christ and who makes known through us the fragrance that consists of the knowledge of him in every place. For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing - to the latter an odor from death to death, but to the former a fragrance from life to life. And who is adequate for these things? For we are not like so many others, hucksters who peddle the word of God for profit, but we are speaking in Christ before God as persons of sincerity, as persons sent from God. 

Ex 13; Lk 16; Job 31; 2Co 1

Luke 16:29 But Abraham said, ‘They have Moses and the prophets; they must respond to them.’

Luke 16:31 He replied to him, ‘If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead.’”