Discovery Box1 Samuel 25:36
Context25:36 When Abigail went back to Nabal, he was holding a banquet in his house like that of the king. Nabal was having a good time 1 and was very intoxicated. She told him absolutely nothing 2 until morning’s light.
Psalms 49:14
Context49:14 They will travel to Sheol like sheep, 3
with death as their shepherd. 4
The godly will rule 5 over them when the day of vindication dawns; 6
Sheol will consume their bodies and they will no longer live in impressive houses. 7
Ezekiel 28:24
Context28:24 “‘No longer will Israel suffer from the sharp briers 8 or painful thorns of all who surround and scorn them. 9 Then they will know that I am the sovereign Lord.
Malachi 3:18
Context3:18 Then once more you will see that I make a distinction between 10 the righteous and the wicked, between the one who serves God and the one who does not.
Malachi 3:2
Context3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, 11 like a launderer’s soap.
Malachi 1:4-10
Context1:4 Edom 12 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 13 responds, “They indeed may build, but I will overthrow. They will be known as 14 the land of evil, the people with whom the Lord is permanently displeased. 1:5 Your eyes will see it, and then you will say, ‘May the Lord be magnified 15 even beyond the border of Israel!’”
1:6 “A son naturally honors his father and a slave respects 16 his master. If I am your 17 father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’ 1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 18 of the Lord as if it is of no importance! 1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, 19 is that not wrong as well? Indeed, try offering them 20 to your governor! Will he be pleased with you 21 or show you favor?” asks the Lord who rules over all. 1:9 But now plead for God’s favor 22 that he might be gracious to us. 23 “With this kind of offering in your hands, how can he be pleased with you?” asks the Lord who rules over all.
1:10 “I wish that one of you would close the temple doors, 24 so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord who rules over all, “and I will no longer accept an offering from you.
James 1:11-12
Context1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 25 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 26 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 27 promised to those who love him.
James 5:1-7
Context5:1 Come now, you rich! Weep and cry aloud 28 over the miseries that are coming on you. 5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! 29 5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. 5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. 30 5:6 You have condemned and murdered the righteous person, although he does not resist you. 31
5:7 So be patient, brothers and sisters, 32 until the Lord’s return. 33 Think of how the farmer waits 34 for the precious fruit of the ground and is patient 35 for it until it receives the early and late rains.
[25:36] 1 tn Heb “and the heart of Nabal was good upon him”; NASB, NRSV “Nabal’s heart was merry within him”; NIV “he was in high spirits”; NCV, TEV “was in a good mood”; CEV “was very drunk and feeling good.”
[25:36] 2 tn Heb “and she did not tell him a thing, small or large.”
[49:14] 3 tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).
[49:14] 4 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.
[49:14] 5 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.
[49:14] 6 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the
[49:14] 7 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.
[28:24] 8 sn Similar language is used in reference to Israel’s adversaries in Num 33:55; Josh 23:13.
[28:24] 9 tn Heb “and there will not be for the house of Israel a brier that pricks and a thorn that inflicts pain from all the ones who surround them, the ones who scorn them.”
[3:18] 10 tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”
[3:2] 11 sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.
[1:4] 12 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
[1:4] 13 sn The epithet
[1:4] 14 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
[1:5] 15 tn Or “Great is the
[1:6] 16 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).
[1:6] 17 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
[1:7] 18 sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).
[1:8] 19 sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).
[1:8] 20 tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).
[1:8] 21 tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).
[1:9] 22 tn Heb “seek the face of God.”
[1:9] 23 tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).
[1:10] 24 sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.
[1:11] 25 tn Or “perishes,” “is destroyed.”
[1:12] 26 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 27 tc Most
[5:1] 28 tn Or “wail”; Grk “crying aloud.”
[5:3] 29 tn Or “hoarded up treasure for the last days”; Grk “in the last days.”
[5:5] 30 sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).
[5:6] 31 tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”
[5:7] 32 tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.
[5:7] 33 tn Or “advent”; or “coming” (also in v. 8).
