Discovery BoxGenesis 15:1
Context15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 1 and the one who will reward you in great abundance.” 2
Psalms 56:3-4
ContextI trust in you.
56:4 In God – I boast in his promise 4 –
in God I trust, I am not afraid.
What can mere men 5 do to me? 6
Psalms 56:10-11
Context56:10 In God – I boast in his promise 7 –
in the Lord – I boast in his promise 8 –
56:11 in God I trust, I am not afraid.
What can mere men 9 do to me? 10
Proverbs 18:10
Context18:10 The name of the Lord 11 is like 12 a strong tower; 13
the righteous person runs 14 to it and is set safely on high. 15
Proverbs 18:2
Context18:2 A fool takes no pleasure 16 in understanding
but only in disclosing 17 what is on his mind. 18
Colossians 1:24
Context1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.
Colossians 4:16-18
Context4:16 And after 19 you have read this letter, have it read 20 to the church of Laodicea. In turn, read the letter from Laodicea 21 as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”
4:18 I, Paul, write this greeting by my own hand. 22 Remember my chains. 23 Grace be with you. 24
Hebrews 6:17-18
Context6:17 In the same way 25 God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, 26 and so he intervened with an oath, 6:18 so that we who have found refuge in him 27 may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.
Hebrews 11:24-34
Context11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ 28 to be greater wealth than the treasures of Egypt, for his eyes were fixed on 29 the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible. 11:28 By faith he kept the Passover and the sprinkling of the blood, 30 so that the one who destroyed the firstborn would not touch them. 11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up. 11:30 By faith the walls of Jericho 31 fell after the people marched around them 32 for seven days. 11:31 By faith Rahab the prostitute escaped the destruction of 33 the disobedient, because she welcomed the spies in peace.
11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, 34 gained what was promised, 35 shut the mouths of lions, 11:34 quenched raging fire, 36 escaped the edge of the sword, gained strength in weakness, 37 became mighty in battle, put foreign armies to flight,
Hebrews 11:1
Context11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.
Hebrews 5:8-9
Context5:8 Although he was a son, he learned obedience through the things he suffered. 38 5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,
Hebrews 5:1
Context5:1 For every high priest is taken from among the people 39 and appointed 40 to represent them before God, 41 to offer both gifts and sacrifices for sins.
Hebrews 5:4-5
Context5:4 And no one assumes this honor 42 on his own initiative, 43 but only when called to it by God, 44 as in fact Aaron was. 5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, 45 who said to him, “You are my Son! Today I have fathered you,” 46
[15:1] 1 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
[15:1] 2 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
[56:4] 4 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
[56:4] 5 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
[56:4] 6 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:10] 7 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
[56:10] 8 tn The phrase “in the
[56:11] 9 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 10 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[18:10] 11 sn The “name of the
[18:10] 12 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[18:10] 13 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
[18:10] 14 sn The metaphor of “running” to the
[18:10] 15 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
[18:2] 16 sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.
[18:2] 17 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
[18:2] 18 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
[4:16] 20 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.
[4:16] 21 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
[4:18] 22 tn Grk “the greeting by my hand, of Paul.”
[4:18] 23 tn Or “my imprisonment.”
[4:18] 24 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.
[6:17] 26 tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”
[6:18] 27 tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.
[11:26] 28 tn Grk “the abuse [or ‘reproach’] of Christ.”
[11:26] 29 tn Grk “he was looking away to.”
[11:28] 30 tn Grk “the pouring out of the blood.”
[11:30] 31 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[11:30] 32 tn Grk “after they had been encircled.”
[11:31] 33 tn Grk “did not perish together with.”
[11:33] 34 tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”
[11:33] 35 tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.
[11:34] 36 tn Grk “quenched the power of fire.”
[11:34] 37 tn Or “recovered from sickness.”
[5:8] 38 sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).
[5:1] 39 tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”
[5:1] 40 tn Grk “who is taken from among people is appointed.”
[5:1] 41 tn Grk “appointed on behalf of people in reference to things relating to God.”
[5:4] 42 sn Honor refers here to the honor of the high priesthood.
[5:4] 43 tn Grk “by himself, on his own.”
[5:4] 44 tn Grk “being called by God.”
[5:5] 45 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
