Discovery Box2 Kings 19:3
Context19:3 “This is what Hezekiah says: 1 ‘This is a day of distress, insults, 2 and humiliation, 3 as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 4
Isaiah 26:17
Context26:17 As when a pregnant woman gets ready to deliver
and strains and cries out because of her labor pains,
so were we because of you, O Lord.
Isaiah 37:3
Context37:3 “This is what Hezekiah says: 5 ‘This is a day of distress, insults, 6 and humiliation, 7 as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 8
Acts 16:29-34
Context16:29 Calling for lights, the jailer 9 rushed in and fell down 10 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 11 and asked, “Sirs, what must 12 I do to be saved?” 16:31 They replied, 13 “Believe 14 in the Lord Jesus 15 and you will be saved, you and your household.” 16:32 Then 16 they spoke the word of the Lord 17 to him, along with all those who were in his house. 16:33 At 18 that hour of the night he took them 19 and washed their wounds; 20 then 21 he and all his family 22 were baptized right away. 23 16:34 The jailer 24 brought them into his house and set food 25 before them, and he rejoiced greatly 26 that he had come to believe 27 in God, together with his entire household. 28
Acts 16:2
Context16:2 The brothers in Lystra 29 and Iconium 30 spoke well 31 of him. 32
Colossians 1:2
Context1:2 to the saints, the faithful 33 brothers and sisters 34 in Christ, at Colossae. Grace and peace to you 35 from God our Father! 36
Hebrews 3:7-8
Context3:7 Therefore, as the Holy Spirit says, 37
“Oh, that today you would listen as he speaks! 38
3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.
[19:3] 1 tn In the Hebrew text this verse begins with “they said to him.”
[19:3] 2 tn Or “rebuke,” “correction.”
[19:3] 4 tn Heb “when sons come to the cervical opening and there is no strength to give birth.”
[37:3] 5 tn In the Hebrew text this verse begins with “they said to him” (cf. NRSV).
[37:3] 6 tn Or “rebuke” (KJV, NAB, NIV, NRSV), or “correction.”
[37:3] 7 tn Or “contempt”; NAB, NIV, NRSV “disgrace.”
[37:3] 8 tn Heb “when sons come to the cervical opening and there is no strength to give birth.”
[16:29] 9 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 10 tn Or “and prostrated himself.”
[16:30] 11 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
[16:30] 12 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 14 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
[16:31] 15 tc The majority of
[16:32] 16 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[16:32] 17 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[16:33] 18 tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:33] 19 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
[16:33] 20 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
[16:33] 21 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 22 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
[16:33] 23 tn Or “immediately.”
[16:34] 24 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 25 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
[16:34] 26 tn Or “he was overjoyed.”
[16:34] 27 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 28 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
[16:2] 29 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:2] 30 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
[16:2] 31 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
[16:2] 32 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.
[1:2] 33 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 34 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 35 tn Or “Grace to you and peace.”
[1:2] 36 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
