Discovery Box2 Kings 5:10-14
Context5:10 Elisha sent out a messenger who told him, “Go and wash seven times in the Jordan; your skin will be restored 1 and you will be healed.” 5:11 Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease. 5:12 The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! 2 Could I not wash in them and be healed?” So he turned around and went away angry. 5:13 His servants approached and said to him, “O master, 3 if the prophet had told you to do some difficult task, 4 you would have been willing to do it. 5 It seems you should be happy that he simply said, “Wash and you will be healed.” 6 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. 7 His skin became as smooth as a young child’s 8 and he was healed.
Ezekiel 47:8
Context47:8 He said to me, “These waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, 9 where the sea is stagnant, 10 the waters become fresh. 11
Zechariah 13:1
Context13:1 “In that day there will be a fountain opened up for the dynasty 12 of David and the people of Jerusalem 13 to cleanse them from sin and impurity. 14
Zechariah 14:8
Context14:8 Moreover, on that day living waters will flow out from Jerusalem, 15 half of them to the eastern sea 16 and half of them to the western sea; 17 it will happen both in summer and in winter.
Zechariah 14:1
Context14:1 A day of the Lord 18 is about to come when your possessions 19 will be divided as plunder in your midst.
Colossians 1:11
Context1:11 being strengthened with all power according to his glorious might for the display of 20 all patience and steadfastness, joyfully
Colossians 1:1
Context1:1 From Paul, 21 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:7
Context1:7 You learned the gospel 22 from Epaphras, our dear fellow slave 23 – a 24 faithful minister of Christ on our 25 behalf –
[5:10] 1 tn Heb “will return to you.”
[5:12] 2 tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.
[5:13] 3 tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.
[5:13] 4 tn Heb “a great thing.”
[5:13] 5 tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”
[5:13] 6 tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).
[5:14] 7 tn Heb “according to the word of the man of God.”
[5:14] 8 tn Heb “and his skin was restored, like the skin of a small child.”
[47:8] 9 tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.
[47:8] 10 tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.
[47:8] 11 tn Heb “the waters become healed.”
[13:1] 12 tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.
[13:1] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:1] 14 tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.
[14:8] 15 sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).
[14:8] 16 sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).
[14:8] 17 sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).
[14:1] 18 sn The eschatological day of the
[14:1] 19 tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”
[1:11] 20 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[1:1] 21 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:7] 22 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 23 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.
[1:7] 24 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 25 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
