Discovery BoxActs 27:37
Context27:37 (We were in all two hundred seventy-six 1 persons on the ship.) 2
Genesis 12:2
Context12:2 Then I will make you 3 into a great nation, and I will bless you, 4
and I will make your name great, 5
so that you will exemplify divine blessing. 6
Genesis 18:23-32
Context18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 7 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 8 of the whole earth do what is right?” 9
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 10 (although I am but dust and ashes), 11 18:28 what if there are five less than the fifty godly people? Will you destroy 12 the whole city because five are lacking?” 13 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 14 spoke to him again, 15 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 16 said, “May the Lord not be angry 17 so that I may speak! 18 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 19 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 20 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
Genesis 19:21-22
Context19:21 “Very well,” he replied, 21 “I will grant this request too 22 and will not overthrow 23 the town you mentioned. 19:22 Run there quickly, 24 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 25
Genesis 19:29
Context19:29 So when God destroyed 26 the cities of the region, 27 God honored 28 Abraham’s request. He removed Lot 29 from the midst of the destruction when he destroyed 30 the cities Lot had lived in.
Genesis 30:27
Context30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 31 for I have learned by divination 32 that the Lord has blessed me on account of you.”
Genesis 39:5
Context39:5 From the time 33 Potiphar 34 appointed him over his household and over all that he owned, the Lord blessed 35 the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 36 in his house and in his fields. 37
Genesis 39:23
Context39:23 The warden did not concern himself 38 with anything that was in Joseph’s 39 care because the Lord was with him and whatever he was doing the Lord was making successful.
Isaiah 58:11-12
Context58:11 The Lord will continually lead you;
he will feed you even in parched regions. 40
He will give you renewed strength, 41
and you will be like a well-watered garden,
like a spring that continually produces water.
58:12 Your perpetual ruins will be rebuilt; 42
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again.’ 43
Micah 5:7
Context5:7 Those survivors from 44 Jacob will live 45
in the midst of many nations. 46
They will be like the dew the Lord sends,
like the rain on the grass,
that does not hope for men to come
or wait around for humans to arrive. 47
James 5:16
Context5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. 48
[27:37] 1 tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.
[27:37] 2 sn This is a parenthetical note by the author.
[12:2] 3 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.
[12:2] 4 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
[12:2] 5 tn Or “I will make you famous.”
[12:2] 6 tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
[18:24] 7 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 9 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[18:27] 10 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 11 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 12 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 13 tn Heb “because of five.”
[18:29] 14 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 15 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 16 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 17 tn Heb “let it not be hot to the
[18:30] 18 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 19 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 20 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[19:21] 21 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
[19:21] 22 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 23 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
[19:22] 24 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 25 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
[19:29] 26 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 27 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 28 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] 29 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 30 tn Heb “the overthrow when [he] overthrew.”
[30:27] 31 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.
[30:27] 32 tn Or perhaps “I have grown rich and the
[39:5] 33 tn Heb “and it was from then.”
[39:5] 34 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
[39:5] 35 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).
[39:5] 36 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
[39:5] 37 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
[39:23] 38 tn Heb “was not looking at anything.”
[39:23] 39 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[58:11] 40 tn Heb “he will satisfy in parched regions your appetite.”
[58:11] 41 tn Heb “and your bones he will strengthen.”
[58:12] 42 tn Heb “and they will build from you ancient ruins.”
[58:12] 43 tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.
[5:7] 44 tn Heb “the remnant of” (also in v. 8).
[5:7] 46 tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).
[5:7] 47 tn Heb “that does not hope for man, and does not wait for the sons of men.”
[5:16] 48 tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”
