Discovery Box1 Samuel 23:19-21
Context23:19 Then the Ziphites went up to Saul at Gibeah and said, “Isn’t David hiding among us in the strongholds at Horesh on the hill of Hakilah, south of Jeshimon? 23:20 Now at your own discretion, 1 O king, come down. Delivering him into the king’s hand will be our responsibility.”
23:21 Saul replied, “May you be blessed by the Lord, for you have had compassion on me.
Psalms 10:3
Context10:3 Yes, 2 the wicked man 3 boasts because he gets what he wants; 4
the one who robs others 5 curses 6 and 7 rejects the Lord. 8
Psalms 49:18
Context49:18 He pronounces this blessing on himself while he is alive:
“May men praise you, for you have done well!”
Jeremiah 5:30
Context5:30 “Something horrible and shocking
is going on in the land of Judah:
Matthew 3:15
Context3:15 So Jesus replied 9 to him, “Let it happen now, 10 for it is right for us to fulfill all righteousness.” Then John 11 yielded 12 to him.
Acts 12:22
Context12:22 But the crowd 13 began to shout, 14 “The voice of a god, 15 and not of a man!”
Acts 24:2-4
Context24:2 When Paul 16 had been summoned, Tertullus began to accuse him, 17 saying, “We have experienced a lengthy time 18 of peace through your rule, 19 and reforms 20 are being made in this nation 21 through your foresight. 22 24:3 Most excellent Felix, 23 we acknowledge this everywhere and in every way 24 with all gratitude. 25 24:4 But so that I may not delay 26 you any further, I beg 27 you to hear us briefly 28 with your customary graciousness. 29
Romans 1:32
Context1:32 Although they fully know 30 God’s righteous decree that those who practice such things deserve to die, 31 they not only do them but also approve of those who practice them. 32
Romans 1:1
Context1:1 From Paul, 33 a slave 34 of Christ Jesus, 35 called to be an apostle, 36 set apart for the gospel of God. 37
Romans 4:5
Context4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 38 his faith is credited as righteousness.
[23:20] 1 tn Heb “to all the desire of your soul.”
[10:3] 2 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
[10:3] 3 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
[10:3] 4 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
[10:3] 5 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
[10:3] 6 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
[10:3] 7 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 8 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[3:15] 9 tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”
[3:15] 10 tn Grk “Permit now.”
[3:15] 11 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.
[3:15] 12 tn Or “permitted him.”
[12:22] 13 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
[12:22] 14 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
[12:22] 15 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
[24:2] 16 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 17 tn Or “began to bring charges, saying.”
[24:2] 18 tn Grk “experienced much peace.”
[24:2] 19 tn Grk “through you” (“rule” is implied).
[24:2] 20 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).
[24:2] 21 tn Or “being made for this people.”
[24:2] 22 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[24:3] 23 sn Most excellent Felix. See the note on Felix in 23:24.
[24:3] 24 tn Grk “in every way and everywhere.”
[24:3] 25 tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”
[24:4] 26 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”
[24:4] 28 tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
[24:4] 29 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
[1:32] 30 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:32] 31 tn Grk “are worthy of death.”
[1:32] 32 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
[1:1] 33 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 34 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 35 tc Many important
[1:1] 36 tn Grk “a called apostle.”
[1:1] 37 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
