Discovery Box1 Kings 16:8
Context16:8 In the twenty-sixth year of King Asa’s reign over Judah, Baasha’s son Elah became king over Israel; he ruled in Tirzah for two years.
1 Kings 16:29
Context16:29 In the thirty-eighth year of Asa’s reign over Judah, Omri’s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for twenty-two years in Samaria. 1
1 Kings 15:25
Context15:25 In the second year of Asa’s reign over Judah, Jeroboam’s son Nadab became the king of Israel; he ruled Israel for two years.
1 Kings 15:28
Context15:28 Baasha killed him in the third year of Asa’s reign over Judah and replaced him as king.
Proverbs 28:2
Context28:2 When a country is rebellious 2 it has many princes, 3
but by someone who is discerning and knowledgeable 4 order is maintained. 5
Isaiah 9:18-21
Context9:18 For 6 evil burned like a fire, 7
it consumed thorns and briers;
it burned up the thickets of the forest,
and they went up in smoke. 8
9:19 Because of the anger of the Lord who commands armies, the land was scorched, 9
and the people became fuel for the fire. 10
People had no compassion on one another. 11
9:20 They devoured 12 on the right, but were still hungry,
they ate on the left, but were not satisfied.
People even ate 13 the flesh of their own arm! 14
9:21 Manasseh fought against 15 Ephraim,
and Ephraim against Manasseh;
together they fought against Judah.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 16
Isaiah 19:2
Context19:2 “I will provoke civil strife in Egypt, 17
brothers will fight with each other,
as will neighbors,
cities, and kingdoms. 18
Matthew 12:25
Context12:25 Now when Jesus 19 realized what they were thinking, he said to them, 20 “Every kingdom divided against itself is destroyed, 21 and no town or house divided against itself will stand.
Matthew 12:1
Context12:1 At that time Jesus went through the grain fields on a Sabbath. His 22 disciples were hungry, and they began to pick heads of wheat 23 and eat them.
Colossians 1:12-13
Context1:12 giving thanks to the Father who has qualified you to share 24 in the saints’ 25 inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 26
Ephesians 4:3-5
Context4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling, 4:5 one Lord, one faith, one baptism,
[16:29] 1 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[28:2] 1 sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.
[28:2] 2 tn Heb “many are its princes” (so NASB).
[28:2] 3 tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”
[28:2] 4 tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.
[9:18] 1 tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[9:18] 2 sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.
[9:18] 3 tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).
[9:19] 1 tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”
[9:19] 2 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
[9:19] 3 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 1 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”
[9:20] 2 tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 3 tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.
[9:21] 1 tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.
[9:21] 2 tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”
[19:2] 1 tn Heb I will provoke Egypt against Egypt” (NAB similar).
[19:2] 2 tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.
[12:25] 1 tc The majority of
[12:25] 2 sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).
[12:25] 3 tn Or “is left in ruins.”
[12:1] 1 tn Here δέ (de) has not been translated.
[12:1] 2 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[1:12] 1 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
[1:12] 2 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
[1:13] 1 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
