Discovery Box2 Samuel 14:6
Context14:6 Your servant 1 has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him.
Job 11:15
Context11:15 For 2 then you will lift up your face
you will be securely established 5
and will not fear.
Psalms 24:3-6
Context24:3 Who is allowed to ascend 6 the mountain of the Lord? 7
Who may go up to his holy dwelling place?
24:4 The one whose deeds are blameless
and whose motives are pure, 8
who does not lie, 9
or make promises with no intention of keeping them. 10
24:5 Such godly people are rewarded by the Lord, 11
and vindicated by the God who delivers them. 12
24:6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him. 13 (Selah)
Psalms 139:19
Context139:19 If only 14 you would kill the wicked, O God!
Get away from me, you violent men! 15
Matthew 23:35
Context23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 16 whom you murdered between the temple and the altar.
Luke 11:51
Context11:51 from the blood of Abel 17 to the blood of Zechariah, 18 who was killed 19 between the altar and the sanctuary. 20 Yes, I tell you, it will be charged against 21 this generation.
Luke 11:1
Context11:1 Now 22 Jesus 23 was praying in a certain place. When 24 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 25 taught 26 his disciples.”
Luke 3:12-15
Context3:12 Tax collectors 27 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 28 than you are required to.” 29 3:14 Then some soldiers 30 also asked him, “And as for us – what should we do?” 31 He told them, “Take money from no one by violence 32 or by false accusation, 33 and be content with your pay.”
3:15 While the people were filled with anticipation 34 and they all wondered 35 whether perhaps John 36 could be the Christ, 37
Jude 1:11
Context1:11 Woe to them! For they have traveled down Cain’s path, 38 and because of greed 39 have abandoned themselves 40 to 41 Balaam’s error; hence, 42 they will certainly perish 43 in Korah’s rebellion.
[14:6] 1 tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology.
[11:15] 2 tn The absolute certainty of the statement is communicated with the addition of כִּי (ki) (see GKC 498 §159.ee).
[11:15] 3 tn For this use of the preposition מִן (min) see GKC 382 §119.w.
[11:15] 4 tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); and the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him.
[11:15] 5 tn The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.”
[24:3] 6 tn The imperfects in v. 3 are modal, expressing potential or permission.
[24:3] 7 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
[24:4] 8 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
[24:4] 9 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew
[24:4] 10 tn Heb “and does not swear an oath deceitfully.”
[24:5] 11 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the
[24:5] 12 tn “and vindication from the God of his deliverance.”
[24:6] 13 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the
[139:19] 14 tn The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).
[139:19] 15 tn Heb “men of bloodshed.”
[23:35] 16 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[11:51] 17 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 18 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 19 tn Or “who perished.”
[11:51] 20 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 21 tn Or “required from.”
[11:1] 22 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 24 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 25 sn John refers to John the Baptist.
[11:1] 26 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[3:12] 27 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
[3:13] 28 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] 29 tn Or “than you are ordered to.”
[3:14] 30 tn Grk “And soldiers.”
[3:14] 31 tn Grk “And what should we ourselves do?”
[3:14] 32 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
[3:14] 33 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
[3:15] 34 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] 35 tn Grk “pondered in their hearts.”
[3:15] 36 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 37 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:11] 38 tn Or “they have gone the way of Cain.”
[1:11] 40 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 42 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 43 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
