Discovery BoxJames 1:9
Context1:9 Now the believer 1 of humble means 2 should take pride 3 in his high position. 4
Isaiah 14:32
Context14:32 How will they respond to the messengers of this nation? 5
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
Isaiah 29:19
Context29:19 The downtrodden will again rejoice in the Lord;
the poor among humankind will take delight 6 in the Holy One of Israel. 7
Zephaniah 3:12
Context3:12 I will leave in your midst a humble and meek group of people, 8
and they will find safety in the Lord’s presence. 9
Zechariah 11:7
Context11:7 So I 10 began to shepherd the flock destined for slaughter, the most afflicted 11 of all the flock. Then I took two staffs, 12 calling one “Pleasantness” 13 and the other “Binders,” 14 and I tended the flock.
Zechariah 11:11
Context11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.
Matthew 11:5
Context11:5 The blind see, the 15 lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.
Luke 6:20
Context6:20 Then 16 he looked up 17 at his disciples and said:
“Blessed 18 are you who are poor, 19 for the kingdom of God belongs 20 to you.
Luke 9:57-58
Context9:57 As 21 they were walking 22 along the road, someone said to him, “I will follow you wherever you go.” 23 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 24 have nests, but the Son of Man has no place to lay his head.” 25
Luke 16:22
Context16:22 “Now 26 the poor man died and was carried by the angels to Abraham’s side. 27 The 28 rich man also died and was buried. 29
Luke 16:25
Context16:25 But Abraham said, ‘Child, 30 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 31
John 7:48
Context7:48 None of the rulers 32 or the Pharisees have believed in him, have they? 33
John 7:1
Context7:1 After this 34 Jesus traveled throughout Galilee. 35 He 36 stayed out of Judea 37 because the Jewish leaders 38 wanted 39 to kill him.
Colossians 1:26-28
Context1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious 40 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing 41 and teaching 42 all people 43 with all wisdom so that we may present every person mature 44 in Christ.
Colossians 1:2
Context1:2 to the saints, the faithful 45 brothers and sisters 46 in Christ, at Colossae. Grace and peace to you 47 from God our Father! 48
Colossians 1:9
Context1:9 For this reason we also, from the day we heard about you, 49 have not ceased praying for you and asking God 50 to fill 51 you with the knowledge of his will in all spiritual wisdom and understanding,
[1:9] 1 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 2 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 3 tn Grk “let him boast.”
[1:9] 4 tn Grk “his height,” “his exaltation.”
[14:32] 5 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
[29:19] 6 tn Or “will rejoice” (NIV, NCV, NLT).
[29:19] 7 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[3:12] 8 tn Heb “needy and poor people.” The terms often refer to a socioeconomic group, but here they may refer to those who are humble in a spiritual sense.
[3:12] 9 tn Heb “and they will take refuge in the name of the
[11:7] 10 sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the
[11:7] 11 tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.
[11:7] 12 sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.
[11:7] 13 tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”
[11:7] 14 tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).
[11:5] 15 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.
[6:20] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 17 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
[6:20] 18 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[6:20] 19 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[6:20] 20 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
[9:57] 21 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 22 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 23 tc Most
[9:58] 24 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[9:58] 25 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[16:22] 26 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:22] 27 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 28 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 29 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:25] 30 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 31 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[7:48] 32 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 33 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
[7:1] 34 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of
[7:1] 35 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 36 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 37 tn Grk “he did not want to travel around in Judea.”
[7:1] 38 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
[7:1] 39 tn Grk “were seeking.”
[1:27] 40 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[1:28] 41 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.
[1:28] 42 tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).
[1:28] 43 tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.
[1:28] 44 tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.
[1:2] 45 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 46 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).
[1:2] 47 tn Or “Grace to you and peace.”
[1:2] 48 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[1:9] 49 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 50 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 51 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
