Discovery Box2 Chronicles 6:23
Context6:23 listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve. 1
Psalms 18:20-24
Context18:20 The Lord repaid 2 me for my godly deeds; 3
he rewarded 4 my blameless behavior. 5
18:21 For I have obeyed the Lord’s commands; 6
I have not rebelled against my God. 7
18:22 For I am aware of all his regulations, 8
and I do not reject his rules. 9
18:23 I was innocent before him,
and kept myself from sinning. 10
18:24 The Lord rewarded me for my godly deeds; 11
he took notice of my blameless behavior. 12
Psalms 19:11
Context19:11 Yes, your servant finds moral guidance there; 13
those who obey them receive a rich reward. 14
Romans 2:6-7
Context2:6 He 15 will reward 16 each one according to his works: 17 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,
Galatians 6:7-8
Context6:7 Do not be deceived. God will not be made a fool. 18 For a person 19 will reap what he sows, 6:8 because the person who sows to his own flesh 20 will reap corruption 21 from the flesh, 22 but the one who sows to the Spirit will reap eternal life from the Spirit.
James 2:21-26
Context2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” 23 and he was called God’s friend. 24 2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.
James 2:2
Context2:2 For if someone 25 comes into your assembly 26 wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,
James 1:5-11
Context1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 27 unstable in all his ways.
1:9 Now the believer 28 of humble means 29 should take pride 30 in his high position. 31 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 32 1:11 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. 33 So also the rich person in the midst of his pursuits will wither away.
James 1:1
Context1:1 From James, 34 a slave 35 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 36 Greetings!
James 3:7
Context3:7 For every kind of animal, bird, reptile, and sea creature 37 is subdued and has been subdued by humankind. 38
[6:23] 1 tn Heb “and you, hear [from] heaven and act and judge your servants by repaying the guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”
[18:20] 2 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[18:20] 3 tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the
[18:20] 4 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
[18:20] 5 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
[18:21] 6 tn Heb “for I have kept the ways of the
[18:21] 7 tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”
[18:22] 8 tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
[18:22] 9 tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).
[18:23] 10 tn Heb “from my sin,” that is, from making it my own in any way.
[18:24] 11 tn Heb “according to my righteousness.”
[18:24] 12 tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.
[19:11] 13 tn Heb “moreover your servant is warned by them.”
[19:11] 14 tn Heb “in the keeping of them [there is] a great reward.”
[2:6] 15 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:6] 16 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
[2:6] 17 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[6:7] 18 tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”
[6:7] 19 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:8] 20 tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
[6:8] 22 tn See the note on the previous occurrence of the word “flesh” in this verse.
[2:23] 23 sn A quotation from Gen 15:6.
[2:23] 24 sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”
[2:2] 25 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”
[2:2] 26 tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).
[1:8] 27 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:9] 28 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 29 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 30 tn Grk “let him boast.”
[1:9] 31 tn Grk “his height,” “his exaltation.”
[1:10] 32 tn Grk “a flower of grass.”
[1:11] 33 tn Or “perishes,” “is destroyed.”
[1:1] 34 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 35 tn Traditionally, “servant” or “bondservant.” 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] 36 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[3:7] 37 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
