Discovery BoxJeremiah 33:11
Context33:11 Once again there will be sounds 1 of joy and gladness and the glad celebrations of brides and grooms. 2 Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” 3 For I, the Lord, affirm 4 that I will restore the land to what it was 5 in days of old.’ 6
Psalms 107:22
Context107:22 Let them present thank offerings,
and loudly proclaim what he has done! 7
Psalms 116:17
Context116:17 I will present a thank offering to you,
and call on the name of the Lord.
Hebrews 13:15
Context13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.
Hebrews 13:1
Context13:1 Brotherly love must continue.
Hebrews 2:5
Context2:5 For he did not put the world to come, 8 about which we are speaking, 9 under the control of angels.
Hebrews 2:9-10
Context2:9 but we see Jesus, who was made lower than the angels for a little while, 10 now crowned with glory and honor because he suffered death, 11 so that by God’s grace he would experience 12 death on behalf of everyone. 2:10 For it was fitting for him, for whom and through whom all things exist, 13 in bringing many sons to glory, to make the pioneer 14 of their salvation perfect through sufferings.
Revelation 1:5
Context1:5 and from Jesus Christ – the faithful 15 witness, 16 the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free 17 from our sins at the cost of 18 his own blood
[33:11] 1 tn Heb “33:10 Thus says the
[33:11] 2 sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.
[33:11] 3 sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the
[33:11] 4 tn Heb “Oracle of the
[33:11] 5 tn Or “I will restore the fortunes of the land.”
[33:11] 6 tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.
[107:22] 7 tn Heb “and let them proclaim his works with a ringing cry.”
[2:5] 8 sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.
[2:5] 9 sn See the previous reference to the world in Heb 1:6.
[2:9] 10 tn Or “who was made a little lower than the angels.”
[2:9] 11 tn Grk “because of the suffering of death.”
[2:9] 12 tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[2:10] 13 tn Grk “for whom are all things and through whom are all things.”
[2:10] 14 sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).
[1:5] 15 tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
[1:5] 16 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 17 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
[1:5] 18 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.
