Discovery Box1 Chronicles 15:12-13
Context15:12 He told them: “You are the leaders of the Levites’ families. You and your relatives must consecrate yourselves and bring the ark of the Lord God of Israel up to the place I have prepared for it. 15:13 The first time you did not carry it; that is why the Lord God attacked us, because we did not ask him about the proper way to carry it.” 1
Job 11:13-15
Context11:13 “As for you, 2 if you prove faithful, 3
and if 4 you stretch out your hands toward him, 5
11:14 if 6 iniquity is in your hand – put it far away, 7
and do not let evil reside in your tents.
11:15 For 8 then you will lift up your face
you will be securely established 11
and will not fear.
Job 34:31-32
Context34:31 “Has anyone said to God,
‘I have endured chastisement, 12
but I will not act wrongly any more.
34:32 Teach me what I cannot see. 13
If I have done evil, I will do so no more.’
Psalms 4:4
Context4:4 Tremble with fear and do not sin! 14
Meditate as you lie in bed, and repent of your ways! 15 (Selah)
Psalms 119:59
Context119:59 I consider my actions 16
and follow 17 your rules.
Psalms 139:23-24
Context139:23 Examine me, and probe my thoughts! 18
Test me, and know my concerns! 19
139:24 See if there is any idolatrous tendency 20 in me,
and lead me in the reliable ancient path! 21
Ezekiel 18:28
Context18:28 Because he considered 22 and turned from all the sins he had done, he will surely live; he will not die.
Haggai 1:5-9
Context1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. 23 1:6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’” 24
1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. 25 1:8 Go up to the hill country and bring back timber to build 26 the temple. 27 Then I will be pleased and honored,’ 28 says the Lord. 1:9 ‘You expected a large harvest, but instead 29 there was little, and when you brought it home it disappeared right away. 30 Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! 31
Haggai 1:1
Context1:1 On the first day of the sixth month 32 of King Darius’ 33 second year, the Lord spoke this message through the prophet Haggai 34 to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: 35
Colossians 1:28
Context1:28 We proclaim him by instructing 36 and teaching 37 all people 38 with all wisdom so that we may present every person mature 39 in Christ.
Colossians 1:1-2
Context1:1 From Paul, 40 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 41 brothers and sisters 42 in Christ, at Colossae. Grace and peace to you 43 from God our Father! 44
Colossians 1:5
Context1:5 Your faith and love have arisen 45 from the hope laid up 46 for you in heaven, which you have heard about in the message of truth, the gospel 47
[15:13] 1 tn Heb “because for what was at first [i.e., formerly] you [were] not, the
[11:13] 2 tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.
[11:13] 3 tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.
[11:13] 4 tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.
[11:13] 5 sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.
[11:14] 6 tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256).
[11:14] 7 tn Many commentators follow the Vulgate and read the line “if you put away the sin that is in your hand.” They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the MT, but the MT is much more forceful – if you find sin in your hand, get rid of it.
[11:15] 8 tn The absolute certainty of the statement is communicated with the addition of כִּי (ki) (see GKC 498 §159.ee).
[11:15] 9 tn For this use of the preposition מִן (min) see GKC 382 §119.w.
[11:15] 10 tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); and the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him.
[11:15] 11 tn The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.”
[34:31] 12 tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).
[34:32] 13 tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”
[4:4] 14 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 15 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[119:59] 17 tn Heb “and I turn my feet toward.”
[139:23] 18 tn Heb “and know my heart.”
[139:23] 19 tn The Hebrew noun שַׂרְעַפַּי (sar’apay, “concerns”) is used of “worries” in Ps 94:19.
[139:24] 20 tn Many understand the Hebrew term עֹצֶב (’otsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ’otsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.
[139:24] 21 tn Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the
[1:5] 23 tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).
[1:6] 24 tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tsÿror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”
[1:7] 25 tn Heb “Set your heart upon your ways”; see v. 5.
[1:8] 26 tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.
[1:8] 27 sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).
[1:8] 28 tn The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).
[1:9] 29 tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.
[1:9] 30 tn Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav).
[1:9] 31 tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”
[1:1] 32 sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520
[1:1] 33 sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486
[1:1] 34 tn Heb “the word of the
[1:1] 35 tn The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicates that Joshua was high priest (see also Ezra 5:1-2; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.
[1:28] 36 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.
[1:28] 37 tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).
[1:28] 38 tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.
[1:28] 39 tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.
[1:1] 40 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:2] 41 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 42 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 43 tn Or “Grace to you and peace.”
[1:2] 44 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[1:5] 45 tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.
[1:5] 46 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
[1:5] 47 tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.
