Discovery BoxActs 5:5
Context5:5 When Ananias heard these words he collapsed and died, and great fear gripped 1 all who heard about it.
Numbers 17:12-13
Context17:12 The Israelites said to Moses, “We are bound to die! 2 We perish, we all perish! 17:13 (17:28) 3 Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” 4
Numbers 24:8-10
Context24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 5
and will break their bones
and will pierce them through with arrows.
24:9 They crouch and lie down like a lion,
and as a lioness, 6 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
24:10 Then Balak became very angry at Balaam, and he struck his hands together. 7 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 8 them these three times!
Numbers 24:1
Context24:1 9 When Balaam saw that it pleased the Lord to bless Israel, 10 he did not go as at the other times 11 to seek for omens, 12 but he set his face 13 toward the wilderness.
Numbers 16:4-5
Context16:4 When Moses heard it he fell down with his face to the ground. 14 16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person 15 to approach him; the person he has chosen he will cause to approach him.
Numbers 16:1
Context16:1 16 Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, 17 took men 18
Numbers 17:1
Context17:1 19 The Lord spoke to Moses:
Isaiah 33:14
Context33:14 Sinners are afraid in Zion;
panic 20 grips the godless. 21
They say, 22 ‘Who among us can coexist with destructive fire?
Who among us can coexist with unquenchable 23 fire?’
Luke 12:1-2
Context12:1 Meanwhile, 24 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 25 began to speak first to his disciples, “Be on your guard against 26 the yeast of the Pharisees, 27 which is hypocrisy. 28 12:2 Nothing is hidden 29 that will not be revealed, 30 and nothing is secret that will not be made known.
Luke 14:26-35
Context14:26 “If anyone comes to me and does not hate 31 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 32 he cannot be my disciple. 14:27 Whoever does not carry his own cross 33 and follow 34 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 35 first and compute the cost 36 to see if he has enough money to complete it? 14:29 Otherwise, 37 when he has laid 38 a foundation and is not able to finish the tower, 39 all who see it 40 will begin to make fun of 41 him. 14:30 They will say, 42 ‘This man 43 began to build and was not able to finish!’ 44 14:31 Or what king, going out to confront another king in battle, will not sit down 45 first and determine whether he is able with ten thousand to oppose 46 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 47 he will send a representative 48 while the other is still a long way off and ask for terms of peace. 49 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 50
14:34 “Salt 51 is good, but if salt loses its flavor, 52 how can its flavor be restored? 14:35 It is of no value 53 for the soil or for the manure pile; it is to be thrown out. 54 The one who has ears to hear had better listen!” 55
John 9:22
Context9:22 (His parents said these things because they were afraid of the Jewish religious leaders. 56 For the Jewish leaders had already agreed that anyone who confessed Jesus 57 to be the Christ 58 would be put out 59 of the synagogue. 60
John 12:42
Context12:42 Nevertheless, even among the rulers 61 many believed in him, but because of the Pharisees 62 they would not confess Jesus to be the Christ, 63 so that they would not be put out of 64 the synagogue. 65
John 19:38
Context19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 66 ), 67 asked Pilate if he could remove the body of Jesus. Pilate 68 gave him permission, so he went and took the body away. 69
John 19:2
Context19:2 The soldiers 70 braided 71 a crown of thorns 72 and put it on his head, and they clothed him in a purple robe. 73
John 2:20-22
Context2:20 Then the Jewish leaders 74 said to him, “This temple has been under construction 75 for forty-six years, 76 and are you going to raise it up in three days?” 2:21 But Jesus 77 was speaking about the temple of his body. 78 2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture 79 and the saying 80 that Jesus had spoken.
[5:5] 1 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[17:12] 2 tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).
[17:13] 3 sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.
[17:13] 4 tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).
[24:8] 5 tn Heb “they will devour nations,” their adversaries.
[24:9] 6 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
[24:10] 7 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
[24:10] 8 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
[24:1] 9 sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).
[24:1] 10 tn Heb “it was good in the eyes of the
[24:1] 11 tn Heb “as time after time.”
[24:1] 12 tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
[24:1] 13 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.
[16:4] 14 tn Heb “fell on his face.”
[16:1] 16 sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.
[16:1] 17 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 18 tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”
[17:1] 19 sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.
[33:14] 20 tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”
[33:14] 21 tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”
[33:14] 22 tn The words “they say” are supplied in the translation for clarification.
[33:14] 23 tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).
[12:1] 24 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
[12:1] 25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:1] 26 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
[12:1] 27 sn See the note on Pharisees in 5:17.
[12:1] 28 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
[12:2] 30 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
[14:26] 31 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 32 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 33 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 34 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 35 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 36 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 37 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 38 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 39 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 40 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 41 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 42 tn Grk “make fun of him, saying.”
[14:30] 43 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 44 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 45 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 46 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 47 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 48 tn Grk “a messenger.”
[14:32] 49 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 50 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:34] 51 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] 52 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 53 tn Or “It is not useful” (L&N 65.32).
[14:35] 54 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 55 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
[9:22] 56 tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.
[9:22] 57 tn Grk “confessed him.”
[9:22] 58 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[9:22] 59 tn Or “would be expelled from.”
[9:22] 60 sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.
[12:42] 61 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
[12:42] 62 sn See the note on Pharisees in 1:24.
[12:42] 63 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
[12:42] 64 tn Or “be expelled from.”
[12:42] 65 sn Compare John 9:22. See the note on synagogue in 6:59.
[19:38] 66 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.
[19:38] 67 sn This is a parenthetical note by the author.
[19:38] 68 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:38] 69 tn Grk “took away his body.”
[19:2] 70 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:2] 72 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
[19:2] 73 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
[2:20] 74 tn See the note on this phrase in v. 18.
[2:20] 75 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 76 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:21] 77 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
[2:21] 78 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.
[2:22] 79 sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.
