Discovery Box1 Samuel 10:27
Context10:27 But some wicked men 1 said, “How can this man save us?” They despised him and did not even bring him a gift. But Saul said nothing about it. 2
1 Samuel 15:17
Context15:17 Samuel said, “Is it not true that when you were insignificant in your own eyes, you became head of the tribes of Israel? The Lord chose 3 you as king over Israel.
1 Samuel 18:18
Context18:18 David said to Saul, “Who am I? Who are my relatives or the clan of my father 4 in Israel that I should become the king’s son-in-law?”
1 Samuel 18:23
Context18:23 So Saul’s servants spoke these words privately 5 to David. David replied, “Is becoming the king’s son-in-law something insignificant to you? I’m just a poor and lightly-esteemed man!”
Jude 1:14-15
Context1:14 Now Enoch, the seventh in descent beginning with Adam, 6 even prophesied of them, 7 saying, “Look! The Lord is coming 8 with thousands and thousands 9 of his holy ones, 1:15 to execute judgment on 10 all, and to convict every person 11 of all their thoroughly ungodly deeds 12 that they have committed, 13 and of all the harsh words that ungodly sinners have spoken against him.” 14
Hosea 13:1
Context13:1 When Ephraim 15 spoke, 16 there was terror; 17
he was exalted 18 in Israel,
but he became guilty by worshiping Baal and died.
Luke 14:11
Context14:11 For everyone who exalts himself will be humbled, but 19 the one who humbles 20 himself will be exalted.”
Ephesians 3:8
Context3:8 To me – less than the least of all the saints 21 – this grace was given, 22 to proclaim to the Gentiles the unfathomable riches of Christ
[10:27] 1 tn Heb “sons of worthlessness” (see 2:12).
[10:27] 2 tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with 10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran
[18:18] 4 tn Heb “Who are my relatives, the clan of my father?” The term חַי (khay), traditionally understood as “my life,” is here a rare word meaning “family, kinfolk” (see HALOT 309 s.v. III חַי). The phrase “clan of my father” may be a scribal gloss explaining the referent of this rare word.
[18:23] 5 tn Heb “in the ears of.”
[1:14] 6 tn Grk “the seventh from Adam.”
[1:14] 7 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 8 tn Grk “has come,” a proleptic aorist.
[1:14] 9 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
[1:15] 10 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
[1:15] 12 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
[1:15] 13 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
[1:15] 14 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
[13:1] 15 sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).
[13:1] 16 tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century
[13:1] 17 tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.
[13:1] 18 tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.
[14:11] 19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 20 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[3:8] 21 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 22 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
