Discovery Box1 Timothy 2:4
Context2:4 since he wants 1 all people 2 to be saved and to come to a knowledge of the truth.
1 Timothy 2:6
Context2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 3
Psalms 36:6
Context36:6 Your justice is like the highest mountains, 4
your fairness like the deepest sea;
you preserve 5 mankind and the animal kingdom. 6
Psalms 107:2
Context107:2 Let those delivered by the Lord speak out, 7
those whom he delivered 8 from the power 9 of the enemy,
Psalms 107:6-43
Context107:6 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:7 He led them on a level road, 10
that they might find a city in which to live.
107:8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 11
107:9 For he has satisfied those who thirst, 12
and those who hunger he has filled with food. 13
107:10 They sat in utter darkness, 14
bound in painful iron chains, 15
107:11 because they had rebelled against God’s commands, 16
and rejected the instructions of the sovereign king. 17
107:12 So he used suffering to humble them; 18
they stumbled and no one helped them up.
107:13 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:14 He brought them out of the utter darkness, 19
and tore off their shackles.
107:15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 20
107:16 For he shattered the bronze gates,
and hacked through the iron bars. 21
107:17 They acted like fools in their rebellious ways, 22
and suffered because of their sins.
107:18 They lost their appetite for all food, 23
and they drew near the gates of death.
107:19 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:20 He sent them an assuring word 24 and healed them;
he rescued them from the pits where they were trapped. 25
107:21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 26
107:22 Let them present thank offerings,
and loudly proclaim what he has done! 27
107:23 28 Some traveled on 29 the sea in ships,
and carried cargo over the vast waters. 30
107:24 They witnessed the acts of the Lord,
his amazing feats on the deep water.
107:25 He gave the order for a windstorm, 31
and it stirred up the waves of the sea. 32
107:26 They 33 reached up to the sky,
then dropped into the depths.
The sailors’ strength 34 left them 35 because the danger was so great. 36
107:27 They swayed 37 and staggered like a drunk,
and all their skill proved ineffective. 38
107:28 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:29 He calmed the storm, 39
and the waves 40 grew silent.
107:30 The sailors 41 rejoiced because the waves 42 grew quiet,
and he led them to the harbor 43 they desired.
107:31 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 44
107:32 Let them exalt him in the assembly of the people!
Let them praise him in the place where the leaders preside! 45
107:33 He turned 46 streams into a desert,
springs of water into arid land,
107:34 and a fruitful land into a barren place, 47
because of the sin of its inhabitants.
107:35 As for his people, 48 he turned 49 a desert into a pool of water,
and a dry land into springs of water.
107:36 He allowed the hungry to settle there,
and they established a city in which to live.
107:37 They cultivated 50 fields,
and planted vineyards,
which yielded a harvest of fruit. 51
107:38 He blessed 52 them so that they became very numerous.
He would not allow their cattle to decrease in number. 53
107:39 As for their enemies, 54 they decreased in number and were beaten down,
because of painful distress 55 and suffering.
107:40 He would pour 56 contempt upon princes,
and he made them wander in a wasteland with no road.
107:41 Yet he protected 57 the needy from oppression,
and cared for his families like a flock of sheep.
107:42 When the godly see this, they rejoice,
and every sinner 58 shuts his mouth.
107:43 Whoever is wise, let him take note of these things!
Let them consider the Lord’s acts of loyal love!
Isaiah 45:21-22
Context45:21 Tell me! Present the evidence! 59
Let them consult with one another!
Who predicted this in the past?
Who announced it beforehand?
Was it not I, the Lord?
I have no peer, there is no God but me,
a God who vindicates and delivers; 60
there is none but me.
45:22 Turn to me so you can be delivered, 61
all you who live in the earth’s remote regions!
For I am God, and I have no peer.
John 1:29
Context1:29 On the next day John 62 saw Jesus coming toward him and said, “Look, the Lamb of God 63 who takes away the sin of the world!
John 3:15-17
Context3:15 so that everyone who believes in him may have eternal life.” 64
3:16 For this is the way 65 God loved the world: He gave his one and only 66 Son, so that everyone who believes in him will not perish 67 but have eternal life. 68 3:17 For God did not send his Son into the world to condemn the world, 69 but that the world should be saved through him.
John 3:1
Context3:1 Now a certain man, a Pharisee 70 named Nicodemus, who was a member of the Jewish ruling council, 71
John 2:2
Context2:2 and Jesus and his disciples were also invited to the wedding. 72
John 4:14
Context4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 73 but the water that I will give him will become in him a fountain 74 of water springing up 75 to eternal life.”
[2:4] 1 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
[2:4] 2 tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.
[2:6] 3 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
[36:6] 4 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 6 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[107:2] 7 tn Or “let the redeemed of the
[107:7] 10 sn A level road. See Jer 31:9.
[107:8] 11 tn Heb “and [for] his amazing deeds for the sons of man.”
[107:9] 12 tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).
[107:9] 13 tn Heb “and [the] hungry throat he has filled [with] good.”
[107:10] 14 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
[107:10] 15 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
[107:11] 16 tn Heb “the words of God.”
[107:11] 17 tn Heb “the counsel of the Most High.”
[107:12] 18 tn Heb “and he subdued with suffering their heart.”
[107:14] 19 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
[107:15] 20 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:16] 21 sn The language of v. 16 recalls Isa 45:2.
[107:17] 22 tn Heb “fools [they were] because of the way of their rebellion.”
[107:18] 23 tn Heb “all food their appetite loathed.”
[107:20] 24 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).
[107:20] 25 tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.
[107:21] 26 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:22] 27 tn Heb “and let them proclaim his works with a ringing cry.”
[107:23] 28 sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.
[107:23] 29 tn Heb “those going down [into].”
[107:23] 30 tn Heb “doers of work on the mighty waters.”
[107:25] 31 tn Heb “he spoke and caused to stand a stormy wind.”
[107:25] 32 tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”
[107:26] 33 tn That is, the waves (see v. 25).
[107:26] 34 tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).
[107:26] 36 tn Heb “from danger.”
[107:27] 37 tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”
[107:27] 38 tn The Hitpael of בָלַע (vala’) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”
[107:29] 39 tn Heb “he raised [the] storm to calm.”
[107:29] 40 tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.
[107:30] 41 tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.
[107:30] 42 tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.
[107:30] 43 tn The Hebrew noun occurs only here in the OT.
[107:31] 44 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:32] 45 tn Heb “in the seat of the elders.”
[107:33] 46 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).
[107:34] 47 tn Heb “a salty land.”
[107:35] 48 tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.
[107:35] 49 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.
[107:37] 50 tn Heb “sowed seed in.”
[107:37] 51 tn Heb “fruit [as] produce.”
[107:38] 52 tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
[107:38] 53 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).
[107:39] 54 tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.
[107:39] 55 tn Heb “from the oppression of calamity.”
[107:40] 56 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.
[107:41] 57 tn Heb “set on high.”
[107:42] 58 tn Heb “all evil,” which stands metonymically for those who do evil.
[45:21] 59 tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.
[45:21] 60 tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”
[45:22] 61 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
[1:29] 62 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
[1:29] 63 sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).
[3:15] 64 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:16] 65 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
[3:16] 66 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[3:16] 67 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
[3:16] 68 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
[3:17] 69 sn That is, “to judge the world to be guilty and liable to punishment.”
[3:1] 70 sn See the note on Pharisees in 1:24.
[3:1] 71 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
[2:2] 72 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
[4:14] 73 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 74 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
[4:14] 75 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
