Discovery BoxGenesis 22:1-2
Context22:1 Some time after these things God tested 1 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 2 replied. 22:2 God 3 said, “Take your son – your only son, whom you love, Isaac 4 – and go to the land of Moriah! 5 Offer him up there as a burnt offering 6 on one of the mountains which I will indicate to 7 you.”
Genesis 22:2
Context22:2 God 8 said, “Take your son – your only son, whom you love, Isaac 9 – and go to the land of Moriah! 10 Offer him up there as a burnt offering 11 on one of the mountains which I will indicate to 12 you.”
Genesis 4:18-20
Context4:18 To Enoch was born Irad, and Irad was the father 13 of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.
4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 14 of those who live in tents and keep 15 livestock.
Zechariah 12:10
Context12:10 “I will pour out on the kingship 16 of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, 17 the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. 18
John 11:3-4
Context11:3 So the sisters sent a message 19 to Jesus, 20 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 21 but to God’s glory, 22 so that the Son of God may be glorified through it.” 23
John 11:14
Context11:14 Then Jesus told them plainly, “Lazarus has died,
James 1:2-4
Context1:2 My brothers and sisters, 24 consider it nothing but joy 25 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.
James 1:12
Context1:12 Happy is the one 26 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 27 promised to those who love him.
James 1:1
Context1:1 From James, 28 a slave 29 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 30 Greetings!
James 1:7
Context1:7 For that person must not suppose that he will receive anything from the Lord,
James 4:12
Context4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? 31
[22:1] 1 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
[22:1] 2 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 3 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 4 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
[22:2] 5 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
[22:2] 6 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
[22:2] 7 tn Heb “which I will say to.”
[22:2] 8 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 9 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
[22:2] 10 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
[22:2] 11 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
[22:2] 12 tn Heb “which I will say to.”
[4:18] 13 tn Heb “and Irad fathered.”
[4:20] 14 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
[4:20] 15 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
[12:10] 16 tn Or “dynasty”; Heb “house.”
[12:10] 17 tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many
[12:10] 18 tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).
[11:3] 19 tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.
[11:3] 20 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
[11:4] 21 tn Grk “This sickness is not to death.”
[11:4] 22 tn Or “to God’s praise.”
[11:4] 23 sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.
[1:2] 24 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 25 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:12] 26 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 27 tc Most
[1:1] 28 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 29 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.
[1:1] 30 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
