Discovery BoxHabakkuk 1:3-4
Context1:3 Why do you force me to witness injustice? 1
Why do you put up with wrongdoing? 2
Destruction and violence confront 3 me;
conflict is present and one must endure strife. 4
1:4 For this reason the law lacks power, 5
and justice is never carried out. 6
Indeed, 7 the wicked intimidate 8 the innocent. 9
For this reason justice is perverted. 10
Habakkuk 1:2
Context1:2 How long, Lord, must I cry for help?
But you do not listen!
I call out to you, “Violence!”
But you do not intervene! 11
Habakkuk 1:11
Context1:11 They sweep by like the wind and pass on. 12
But the one who considers himself a god will be held guilty.” 13
Habakkuk 1:1
Context1:1 The following is the message 14 which God revealed to Habakkuk the prophet: 15
Habakkuk 2:1
Context2:1 I will stand at my watch post;
I will remain stationed on the city wall. 16
I will keep watching, so I can see what he says to me
and can know 17 how I should answer
when he counters my argument. 18
Psalms 37:12-15
Context37:12 Evil men plot against the godly 19
and viciously attack them. 20
37:13 The Lord laughs in disgust 21 at them,
for he knows that their day is coming. 22
37:14 Evil men draw their swords
and prepare their bows,
to bring down 23 the oppressed and needy,
and to slaughter those who are godly. 24
37:15 Their swords will pierce 25 their own hearts,
and their bows will be broken.
Psalms 37:32-33
Context37:32 Evil men set an ambush for the godly
and try to kill them. 26
37:33 But the Lord does not surrender the godly,
or allow them to be condemned in a court of law. 27
Psalms 56:1-2
ContextFor the music director; according to the yonath-elem-rechovim style; 29 a prayer 30 of David, written when the Philistines captured him in Gath. 31
56:1 Have mercy on me, O God, for men are attacking me! 32
All day long hostile enemies 33 are tormenting me. 34
56:2 Those who anticipate my defeat 35 attack me all day long.
Indeed, 36 many are fighting against me, O Exalted One. 37
Acts 2:23
Context2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed 38 by nailing him to a cross at the hands of Gentiles. 39
Acts 3:13-15
Context3:13 The God of Abraham, Isaac, and Jacob, 40 the God of our forefathers, 41 has glorified 42 his servant 43 Jesus, whom you handed over and rejected 44 in the presence of Pilate after he had decided 45 to release him. 3:14 But you rejected 46 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 47 the Originator 48 of life, whom God raised 49 from the dead. To this fact we are witnesses! 50
[1:3] 1 tn Heb “Why do you make me see injustice?”
[1:3] 2 tn Heb “Why do you look at wrongdoing?”
[1:3] 4 tn Heb “and there is conflict and strife he lifts up.” The present translation takes the verb יִשָּׂא (yisa’) in the sense of “carry, bear,” and understands the subject to be indefinite (“one”).
[1:4] 5 tn Heb “the law is numb,” i.e., like a hand that has “fallen asleep” (see Ps 77:2). Cf. NAB “is benumbed”; NIV “is paralyzed.”
[1:4] 6 tn Heb “never goes out.”
[1:4] 8 tn Heb “surround” (so NASB, NRSV).
[1:4] 9 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT).
[1:4] 10 tn Heb “comes out crooked.”
[1:11] 12 tn The precise meaning of v. 11a is uncertain. The present translation assumes the first line further describes the Babylonian hordes, comparing them to a destructive wind. Another option is to understand רוּחַ (ruakh) as “spirit,” rather than “wind,” and take the form וְאָשֵׁם (vÿ’ashem) with what precedes (as suggested by the scribal punctuation). Repointing this form as a geminate verb from שָׁמַם (shamam, “be astonished”), one could then translate the line, “The spirit passed on and departed, and I was astonished.” In this case the line would describe the cessation of the divine revelation which began in v. 5. For a detailed defense of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 97-100.
[1:11] 13 tn Heb “and guilty is the one whose strength is his god.” This assumes that אָשֵׁם (’ashem) is a predicate adjective meaning “guilty” and that it relates to what follows.
[1:1] 14 tn Heb “The burden” (so KJV, ASV). The Hebrew term מַשָּׂא (masa’), usually translated “oracle” (NAB, NEB, NASB, NIV, NRSV) or “utterance” (BDB 672 s.v. III מַשָּׂא), in prophetic literature is a technical term introducing a message from the
[1:1] 15 tn Heb “The message [traditionally, “burden”] which Habakkuk the prophet saw.”
[2:1] 16 sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.
[2:1] 17 tn The word “know” is supplied in the translation for clarification.
[2:1] 18 tn Heb “concerning my correction [or, “reproof”].”
[37:12] 19 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
[37:12] 20 tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
[37:13] 21 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 22 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[37:14] 23 tn Heb “to cause to fall.”
[37:14] 24 tn Heb “the upright in way,” i.e., those who lead godly lives.
[37:15] 25 tn Heb “enter into.”
[37:32] 26 tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.
[37:33] 27 tn Heb “the
[56:1] 28 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
[56:1] 29 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
[56:1] 30 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[56:1] 31 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).
[56:1] 32 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”
[56:1] 33 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.
[56:1] 34 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
[56:2] 35 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.
[56:2] 37 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The
[2:23] 39 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
[3:13] 40 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 41 tn Or “ancestors”; Grk “fathers.”
[3:13] 42 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 43 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 44 tn Or “denied,” “disowned.”
[3:13] 45 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 46 tn Or “denied,” “disowned.”
[3:15] 47 tn Or “You put to death.”
[3:15] 48 tn Or “Founder,” “founding Leader.”
[3:15] 49 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 50 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
