Discovery BoxJeremiah 20:9
Context20:9 Sometimes I think, “I will make no mention of his message.
I will not speak as his messenger 1 any more.”
But then 2 his message becomes like a fire
locked up inside of me, burning in my heart and soul. 3
I grow weary of trying to hold it in;
I cannot contain it.
Job 32:18-19
Context32:18 For I am full of words,
and the spirit within me 4 constrains me. 5
32:19 Inside I am like wine which has no outlet, 6
like new wineskins 7 ready to burst!
Ezekiel 3:14
Context3:14 A wind lifted me up and carried me away. I went bitterly, 8 my spirit full of fury, and the hand of the Lord rested powerfully 9 on me.
Micah 3:8
Context3:8 But I 10 am full of the courage that the Lord’s Spirit gives,
and have a strong commitment to justice. 11
This enables me to confront Jacob with its rebellion,
and Israel with its sin. 12
Acts 4:20
Context4:20 for it is impossible 13 for us not to speak about what we have seen and heard.”
Acts 17:16
Context17:16 While Paul was waiting for them in Athens, 14 his spirit was greatly upset 15 because he saw 16 the city was full of idols.
Acts 18:5
Context18:5 Now when Silas and Timothy arrived 17 from Macedonia, 18 Paul became wholly absorbed with proclaiming 19 the word, testifying 20 to the Jews that Jesus was the Christ. 21
[20:9] 1 tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the
[20:9] 2 tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.
[20:9] 3 sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.
[32:18] 4 tn Heb “the spirit of my belly.”
[32:18] 5 tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.
[32:19] 6 tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.
[32:19] 7 tc The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (kÿ’ovot khadashim), traditionally rendered “like new wineskins.” But only here does the phrase have this meaning. The LXX has “smiths” for “new,” thus “like smith’s bellows.” A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (“Archaeological and philological note on Job 32:19,” PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, יִבָּקֵעַ (yibbaqea’, “that are ready to burst”). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.
[3:14] 8 tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.
[3:14] 9 tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.
[3:8] 10 sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the
[3:8] 11 tn Heb “am full of power, the Spirit of the
[3:8] 12 tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.
[4:20] 13 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
[17:16] 14 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 15 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”
[17:16] 16 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
[18:5] 18 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 19 tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.
[18:5] 20 tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
[18:5] 21 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
