Discovery BoxEzra 9:8
Context9:8 “But now briefly 1 we have received mercy from the Lord our God, in that he has left us a remnant and has given us a secure position 2 in his holy place. Thus our God has enlightened our eyes 3 and has given us a little relief in our time of servitude.
Psalms 85:6
Context85:6 Will you not revive us once more?
Then your people will rejoice in you!
Psalms 90:13-17
Context90:13 Turn back toward us, O Lord!
How long must this suffering last? 4
Have pity on your servants! 5
90:14 Satisfy us in the morning 6 with your loyal love!
Then we will shout for joy and be happy 7 all our days!
90:15 Make us happy in proportion to the days you have afflicted us,
in proportion to the years we have experienced 8 trouble!
90:16 May your servants see your work! 9
May their sons see your majesty! 10
90:17 May our sovereign God extend his favor to us! 11
Make our endeavors successful!
Yes, make them successful! 12
Psalms 138:7-8
Context138:7 Even when I must walk in the midst of danger, 13 you revive me.
You oppose my angry enemies, 14
and your right hand delivers me.
O Lord, your loyal love endures.
Do not abandon those whom you have made! 16
Isaiah 51:9-11
Context51:9 Wake up! Wake up!
Clothe yourself with strength, O arm of the Lord! 17
Wake up as in former times, as in antiquity!
Did you not smash 18 the Proud One? 19
Did you not 20 wound the sea monster? 21
51:10 Did you not dry up the sea,
the waters of the great deep?
Did you not make 22 a path through the depths of the sea,
so those delivered from bondage 23 could cross over?
51:11 Those whom the Lord has ransomed will return;
they will enter Zion with a happy shout.
Unending joy will crown them, 24
happiness and joy will overwhelm 25 them;
grief and suffering will disappear. 26
Isaiah 63:15--64:4
Context63:15 Look down from heaven and take notice,
from your holy, majestic palace!
Where are your zeal 27 and power?
Do not hold back your tender compassion! 28
63:16 For you are our father,
though Abraham does not know us
and Israel does not recognize us.
You, Lord, are our father;
you have been called our protector from ancient times. 29
63:17 Why, Lord, do you make us stray 30 from your ways, 31
and make our minds stubborn so that we do not obey you? 32
Return for the sake of your servants,
the tribes of your inheritance!
63:18 For a short time your special 33 nation possessed a land, 34
but then our adversaries knocked down 35 your holy sanctuary.
63:19 We existed from ancient times, 36
but you did not rule over them,
they were not your subjects. 37
64:1 (63:19b) 38 If only you would tear apart the sky 39 and come down!
The mountains would tremble 40 before you!
64:2 (64:1) As when fire ignites dry wood,
or fire makes water boil,
let your adversaries know who you are, 41
and may the nations shake at your presence!
64:3 When you performed awesome deeds that took us by surprise, 42
you came down, and the mountains trembled 43 before you.
64:4 Since ancient times no one has heard or perceived, 44
no eye has seen any God besides you,
who intervenes for those who wait for him.
Hosea 6:2-3
Context6:2 He will restore 45 us in a very short time; 46
he will heal us in a little while, 47
so that we may live in his presence.
6:3 So let us acknowledge him! 48
Let us seek 49 to acknowledge 50 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
John 10:10
Context10:10 The thief comes only to steal and kill 51 and destroy; I have come so that they may have life, and may have it abundantly. 52
Philippians 1:6
Context1:6 For I am sure of this very thing, 53 that the one 54 who began a good work in 55 you will perfect it 56 until the day of Christ Jesus.
[9:8] 1 tn Heb “according to a little moment.”
[9:8] 2 tn Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.
[9:8] 3 tn Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7.
[90:13] 4 tn Heb “Return, O
[90:13] 5 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.
[90:14] 6 sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).
[90:14] 7 tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.
[90:16] 9 tn Heb “may your work be revealed to your servants.” In this context (note v. 17) the verb form יֵרָאֶה (yera’eh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3).
[90:16] 10 tn Heb “and your majesty to their sons.” The verb “be revealed” is understood by ellipsis in the second line.
[90:17] 11 tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (no’am, “delight”) is used in Ps 27:4 of the
[90:17] 12 tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”
[138:7] 14 tn Heb “against the anger of my enemies you extend your hand.”
[138:8] 15 tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.
[138:8] 16 tn Heb “the works of your hands.” Many medieval Hebrew
[51:9] 17 tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.
[51:9] 18 tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsaa has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”
[51:9] 19 tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).
[51:9] 20 tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”
[51:9] 21 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.
[51:10] 22 tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”
[51:10] 23 tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”
[51:11] 24 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
[51:11] 25 tn Heb “overtake” (so NIV); NASB “they will obtain.”
[51:11] 26 tn Heb “grief and groaning will flee.”
[63:15] 27 tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.
[63:15] 28 tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.
[63:16] 29 tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”
[63:17] 30 tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.
[63:17] 31 tn This probably refers to God’s commands.
[63:17] 32 tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).
[63:18] 33 tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).
[63:18] 34 tn Heb “for a short time they had a possession, the people of your holiness.”
[63:18] 35 tn Heb “your adversaries trampled on.”
[63:19] 36 tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.
[63:19] 37 tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.
[64:1] 38 sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[64:1] 39 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[64:1] 40 tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.
[64:2] 41 tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”
[64:3] 42 tn Heb “[for which] we were not waiting.”
[64:3] 43 tn See the note at v. 1.
[64:4] 44 tn Heb “from ancient times they have not heard, they have not listened.”
[6:2] 45 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).
[6:2] 46 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).
[6:2] 47 tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the
[6:3] 48 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
[6:3] 49 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
[6:3] 50 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
[10:10] 51 tn That is, “to slaughter” (in reference to animals).
[10:10] 52 tn That is, more than one would normally expect or anticipate.
[1:6] 53 tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.
[1:6] 54 tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.
[1:6] 56 tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.
