Discovery Box2 Samuel 12:9-12
Context12:9 Why have you shown contempt for the word of the Lord by doing evil in my 1 sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! 2 You have killed him with the sword of the Ammonites. 12:10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 12:11 This is what the Lord says: ‘I am about to bring disaster on you 3 from inside your own household! 4 Right before your eyes I will take your wives and hand them over to your companion. 5 He will have sexual relations with 6 your wives in broad daylight! 7 12:12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’” 8
Proverbs 5:20-21
Context5:20 But why should you be captivated, 9 my son, by an adulteress,
and embrace the bosom of a different woman? 10
5:21 For the ways of a person 11 are in front of the Lord’s eyes,
and the Lord 12 weighs 13 all that person’s 14 paths.
Ecclesiastes 12:14
Context12:14 For God will evaluate every deed, 15
including every secret thing, whether good or evil.
Isaiah 29:15
Context29:15 Those who try to hide their plans from the Lord are as good as dead, 16
who do their work in secret and boast, 17
“Who sees us? Who knows what we’re doing?” 18
Jeremiah 23:24
Context23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 19
“Do you not know that I am everywhere?” 20
the Lord asks. 21
John 6:70-71
Context6:70 Jesus replied, 22 “Didn’t I choose you, the twelve, and yet one of you is the devil?” 23 6:71 (Now he said this about Judas son of Simon Iscariot, 24 for Judas, 25 one of the twelve, was going to betray him.) 26
John 13:2
Context13:2 The evening meal 27 was in progress, and the devil had already put into the heart 28 of Judas Iscariot, Simon’s son, that he should betray 29 Jesus. 30
John 13:21
Context13:21 When he had said these things, Jesus was greatly distressed 31 in spirit, and testified, 32 “I tell you the solemn truth, 33 one of you will betray me.” 34
Acts 5:3-4
Context5:3 But Peter said, “Ananias, why has Satan filled 35 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 36 the land? 5:4 Before it was sold, 37 did it not 38 belong to you? And when it was sold, was the money 39 not at your disposal? How have you thought up this deed in your heart? 40 You have not lied to people 41 but to God!”
[12:9] 1 tc So the Qere; the Kethib has “his.”
[12:9] 2 tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.
[12:11] 3 tn Heb “raise up against you disaster.”
[12:11] 4 tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”
[12:11] 6 tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”
[12:11] 7 tn Heb “in the eyes of this sun.”
[12:12] 8 tn Heb “and before the sun.”
[5:20] 9 tn In the interrogative clause the imperfect has a deliberative nuance.
[5:20] 10 tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community – she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”
[5:21] 12 tn Heb “he”; the referent (the
[5:21] 13 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
[5:21] 14 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
[12:14] 15 tn Heb “will bring every deed into judgment.”
[29:15] 16 tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.
[29:15] 17 tn Heb “and their works are in darkness and they say.”
[29:15] 18 tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.
[23:24] 19 tn Heb “Oracle of the
[23:24] 20 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
[23:24] 21 tn Heb “Oracle of the
[6:70] 22 tn Grk “Jesus answered them.”
[6:70] 23 tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”
[6:71] 24 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.
[6:71] 25 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
[6:71] 26 sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.
[13:2] 27 tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
[13:2] 28 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
[13:2] 29 tn Or “that he should hand over.”
[13:2] 30 tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
[13:21] 31 tn Or “greatly troubled.”
[13:21] 32 tn Grk “and testified and said.”
[13:21] 33 tn Grk “Truly, truly, I say to you.”
[13:21] 34 tn Or “will hand me over.”
[5:3] 35 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
[5:3] 36 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
[5:4] 37 tn Grk “Remaining to you.”
[5:4] 38 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
[5:4] 39 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
[5:4] 40 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
[5:4] 41 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
