Discovery Box2 Corinthians 7:6-7
Context7:6 But God, who encourages 1 the downhearted, encouraged 2 us by the arrival of Titus. 7:7 We were encouraged 3 not only by his arrival, but also by the encouragement 4 you gave 5 him, as he reported to us your longing, your mourning, 6 your deep concern 7 for me, so that I rejoiced more than ever.
2 Corinthians 7:10
Context7:10 For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death.
Ecclesiastes 7:3
Context7:3 Sorrow 8 is better than laughter,
because sober reflection 9 is good for the heart. 10
Jeremiah 31:18-20
Context31:18 I have indeed 11 heard the people of Israel 12 say mournfully,
‘We were like a calf untrained to the yoke. 13
You disciplined us and we learned from it. 14
Let us come back to you and we will do so, 15
for you are the Lord our God.
31:19 For after we turned away from you we repented.
After we came to our senses 16 we beat our breasts in sorrow. 17
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 18
31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 19
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 20
and will surely have compassion on them.
I, the Lord, affirm it! 21
Zechariah 12:10
Context12:10 “I will pour out on the kingship 22 of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, 23 the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. 24
Luke 15:7
Context15:7 I tell you, in the same way there will be more joy in heaven over one sinner 25 who repents than over ninety-nine righteous people 26 who have no need to repent. 27
Luke 15:10
Context15:10 In the same way, I tell you, there is joy in the presence of God’s angels 28 over one sinner who repents.”
Luke 15:17-24
Context15:17 But when he came to his senses 29 he said, ‘How many of my father’s hired workers have food 30 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 31 against heaven 32 and against 33 you. 15:19 I am no longer worthy to be called your son; treat me 34 like one of your hired workers.”’ 15:20 So 35 he got up and went to his father. But while he was still a long way from home 36 his father saw him, and his heart went out to him; 37 he ran and hugged 38 his son 39 and kissed him. 15:21 Then 40 his son said to him, ‘Father, I have sinned against heaven 41 and against you; I am no longer worthy to be called your son.’ 42 15:22 But the father said to his slaves, 43 ‘Hurry! Bring the best robe, 44 and put it on him! Put a ring on his finger 45 and sandals 46 on his feet! 15:23 Bring 47 the fattened calf 48 and kill it! Let us eat 49 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 50 So 51 they began to celebrate.
Luke 15:32
Context15:32 It was appropriate 52 to celebrate and be glad, for your brother 53 was dead, and is alive; he was lost and is found.’” 54
Acts 20:21
Context20:21 testifying 55 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 56
[7:6] 1 tn Or “comforts,” “consoles.”
[7:6] 2 tn Or “comforted,” “consoled.”
[7:7] 3 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”
[7:7] 4 tn Or “comfort,” “consolation.”
[7:7] 5 tn Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.
[7:7] 6 tn Or “your grieving,” “your deep sorrow.”
[7:3] 8 tn NEB suggests “grief”; NJPS, “vexation.”
[7:3] 9 tn Heb “in sadness of face there is good for the heart.”
[7:3] 10 tn Or possibly “Though the face is sad, the heart may be glad.”
[31:18] 11 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
[31:18] 12 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
[31:18] 13 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).
[31:18] 14 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
[31:18] 15 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.
[31:19] 16 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
[31:19] 17 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
[31:19] 18 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
[31:20] 19 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
[31:20] 20 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
[31:20] 21 tn Heb “Oracle of the
[12:10] 22 tn Or “dynasty”; Heb “house.”
[12:10] 23 tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many
[12:10] 24 tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).
[15:7] 25 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 26 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 27 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:10] 28 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
[15:17] 29 tn Grk “came to himself” (an idiom).
[15:17] 30 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 31 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 32 sn The phrase against heaven is a circumlocution for God.
[15:18] 33 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 34 tn Or “make me.” Here is a sign of total humility.
[15:20] 35 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:20] 36 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 37 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] 38 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
[15:20] 39 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 40 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 41 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 42 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 43 tn See the note on the word “slave” in 7:2.
[15:22] 44 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 45 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 46 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 47 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:23] 48 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 49 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 50 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 51 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:32] 53 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 54 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[20:21] 55 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
[20:21] 56 tc Several
