Discovery BoxHebrews 2:3
Context2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,
Hebrews 12:25
Context12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?
Hebrews 12:1
Context12:1 Therefore, since we are surrounded by such a great cloud of witnesses, 1 we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,
Hebrews 1:1
Context1:1 After God spoke long ago 2 in various portions 3 and in various ways 4 to our ancestors 5 through the prophets,
Hebrews 1:1
Context1:1 After God spoke long ago 6 in various portions 7 and in various ways 8 to our ancestors 9 through the prophets,
Isaiah 33:14
Context33:14 Sinners are afraid in Zion;
panic 10 grips the godless. 11
They say, 12 ‘Who among us can coexist with destructive fire?
Who among us can coexist with unquenchable 13 fire?’
Daniel 5:6
Context5:6 Then all the color drained from the king’s face 14 and he became alarmed. 15 The joints of his hips gave way, 16 and his knees began knocking together.
Hosea 10:8
Context10:8 The high places of the “House 17 of Wickedness” 18 will be destroyed;
it is the place where Israel sins.
Thorns and thistles will grow up over its altars.
Then they will say to the mountains, “Cover us!”
and to the hills, “Fall on us!”
Matthew 8:29
Context8:29 They 19 cried out, “Son of God, leave us alone! 20 Have you come here to torment us before the time?” 21
Luke 21:26
Context21:26 People will be fainting from fear 22 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 23
Luke 23:30
Context23:30 Then they will begin to say to the mountains, 24 ‘Fall on us!’ and to the hills, ‘Cover us!’ 25
Revelation 6:15-17
Context6:15 Then 26 the kings of the earth, the 27 very important people, the generals, 28 the rich, the powerful, and everyone, slave 29 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 30 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 31 6:17 because the great day of their 32 wrath has come, and who is able to withstand it?” 33
[12:1] 1 tn Grk “having such a great cloud of witnesses surrounding us.”
[1:1] 2 tn Or “spoke formerly.”
[1:1] 3 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 4 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 5 tn Grk “to the fathers.”
[1:1] 6 tn Or “spoke formerly.”
[1:1] 7 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 8 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 9 tn Grk “to the fathers.”
[33:14] 10 tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”
[33:14] 11 tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”
[33:14] 12 tn The words “they say” are supplied in the translation for clarification.
[33:14] 13 tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).
[5:6] 14 tn Aram “[the king’s] brightness changed for him.”
[5:6] 15 tn Aram “his thoughts were alarming him.”
[5:6] 16 tn Aram “his loins went slack.”
[10:8] 17 tn Alternately, “Aven” (KJV, NAB, NRSV, NLT) for the city name “Beth Aven.” The term “Beth” (house) does not appear in the Hebrew text here, but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity.
[10:8] 18 tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew
[8:29] 19 tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 20 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 21 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[21:26] 22 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 23 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[23:30] 24 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 25 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[6:15] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 27 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 28 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 29 tn See the note on the word “servants” in 1:1.
[6:16] 30 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[6:16] 31 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 32 tc Most
[6:17] 33 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
