Discovery Box2 Chronicles 18:19
Context18:19 The Lord said, ‘Who will deceive King Ahab of Israel, so he will attack Ramoth Gilead and die there?’ One said this and another that.
Jude 1:23
Context1:23 save 1 others by snatching them out of the fire; have mercy 2 on others, coupled with a fear of God, 3 hating even the clothes stained 4 by the flesh. 5
Job 1:12
Context1:12 So the Lord said to Satan, “All right then, 6 everything he has is 7 in your power. 8 Only do not extend your hand against the man himself!” 9 So Satan went out 10 from the presence of the Lord. 11
Job 2:6
Context2:6 So the Lord said to Satan, “All right, 12 he is 13 in your power; 14 only preserve 15 his life.”
Psalms 109:17
Context109:17 He loved to curse 16 others, so those curses have come upon him. 17
He had no desire to bless anyone, so he has experienced no blessings. 18
[1:23] 2 tn Grk “and have mercy.”
[1:23] 3 tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.
[1:23] 4 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
[1:23] 5 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
[1:12] 6 tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.
[1:12] 7 tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.
[1:12] 8 tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.
[1:12] 9 tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”
[1:12] 10 tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.
[1:12] 11 sn So Satan, having received his permission to test Job’s sincerity, goes out from the
[2:6] 12 tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.
[2:6] 13 tn The LXX has “I deliver him up to you.”
[2:6] 15 sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.
[109:17] 16 sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.
[109:17] 17 tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.
[109:17] 18 tn Heb “and he did not delight in a blessing and it is far from him.”
