Discovery Box2 Samuel 15:25-26
Context15:25 Then the king said to Zadok, “Take the ark of God back to the city. If I find favor in the Lord’s sight he will bring me back and enable me to see both it and his dwelling place again. 15:26 However, if he should say, ‘I do not take pleasure in you,’ then he will deal with me in a way that he considers appropriate.” 1
Proverbs 19:21
Context19:21 There are many plans 2 in a person’s mind, 3
but it 4 is the counsel 5 of the Lord which will stand.
Lamentations 3:37
Contextמ (Mem)
3:37 Whose command was ever fulfilled 6
unless the Lord 7 decreed it?
Acts 18:21
Context18:21 but said farewell to 8 them and added, 9 “I will come back 10 to you again if God wills.” 11 Then 12 he set sail from Ephesus,
Romans 1:10
Context1:10 and I always ask 13 in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. 14
Romans 15:32
Context15:32 so that by God’s will I may come to you with joy and be refreshed in your company.
Romans 15:1
Context15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. 15
Colossians 4:1
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
Colossians 4:1
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
Colossians 1:7
Context1:7 You learned the gospel 16 from Epaphras, our dear fellow slave 17 – a 18 faithful minister of Christ on our 19 behalf –
Hebrews 6:3
Context6:3 And this is what we intend to do, 20 if God permits.
[15:26] 1 tn Heb “as [is] good in his eyes.”
[19:21] 2 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
[19:21] 3 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
[19:21] 4 tn Heb “but the counsel of the
[19:21] 5 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the
[3:37] 6 tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3).
[3:37] 7 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[18:21] 8 tn Or “but took leave of.”
[18:21] 9 tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
[18:21] 10 tn Or “will return.”
[18:21] 11 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
[18:21] 12 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
[1:10] 13 tn Grk “remember you, always asking.”
[1:10] 14 tn Grk “succeed in coming to you in the will of God.”
[15:1] 15 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”
[1:7] 16 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] 17 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] 18 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] 19 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.
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