Discovery BoxJeremiah 40:4-6
Context40:4 But now, Jeremiah, today I will set you free 1 from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. 2 But if you prefer not to come to Babylon with me, you are not required to do so. 3 You are free to go anywhere in the land you want to go. 4 Go wherever you choose.” 5 40:5 Before Jeremiah could turn to leave, the captain of the guard added, “Go back 6 to Gedaliah, the son of Ahikam and grandson of Shaphan, whom the king of Babylon appointed to govern 7 the towns of Judah. Go back and live with him 8 among the people. Or go wherever else you choose.” Then the captain of the guard gave Jeremiah some food and a present and let him go. 40:6 So Jeremiah went to Gedaliah son of Ahikam at Mizpah 9 and lived there with him. He stayed there to live among the people who had been left in the land of Judah. 10
Nehemiah 6:8
Context6:8 I sent word back to him, “We are not engaged in these activities you are describing. 11 All of this is a figment of your imagination.” 12
Psalms 27:12
Context27:12 Do not turn me over to my enemies, 13
for false witnesses who want to destroy me testify against me. 14
Psalms 35:11
Context35:11 Violent men perjure themselves, 15
and falsely accuse me. 16
Psalms 52:1-2
ContextFor the music director; a well-written song 18 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 19
52:1 Why do you boast about your evil plans, 20 O powerful man?
God’s loyal love protects me all day long! 21
52:2 Your tongue carries out your destructive plans; 22
it is as effective as a sharp razor, O deceiver. 23
Matthew 5:11-12
Context5:11 “Blessed are you when people 24 insult you and persecute you and say all kinds of evil things about you falsely 25 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
Luke 6:22-23
Context6:22 “Blessed are you when people 26 hate you, and when they exclude you and insult you and reject you as evil 27 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 28 your reward is great in heaven. For their ancestors 29 did the same things to the prophets. 30
Luke 6:26
Context6:26 “Woe to you 31 when all people 32 speak well of you, for their ancestors 33 did the same things to the false prophets.
Luke 6:1
Context6:1 Jesus 34 was going through the grain fields on 35 a Sabbath, 36 and his disciples picked some heads of wheat, 37 rubbed them in their hands, and ate them. 38
Luke 3:16
Context3:16 John answered them all, 39 “I baptize you with water, 40 but one more powerful than I am is coming – I am not worthy 41 to untie the strap 42 of his sandals. He will baptize you with the Holy Spirit and fire. 43
Luke 4:14-16
Context4:14 Then 44 Jesus, in the power of the Spirit, 45 returned to Galilee, and news about him spread 46 throughout the surrounding countryside. 47 4:15 He 48 began to teach 49 in their synagogues 50 and was praised 51 by all.
4:16 Now 52 Jesus 53 came to Nazareth, 54 where he had been brought up, and went into the synagogue 55 on the Sabbath day, as was his custom. 56 He 57 stood up to read, 58
[40:4] 1 tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 §30.5.1d. The word “Jeremiah” is supplied in the translation to avoid the possible misunderstanding that the you is still plural.
[40:4] 2 tn Or “look out for you.” See 39:12 and the translator’s note there.
[40:4] 3 tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense; “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.
[40:4] 4 tn Heb “See all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.
[40:4] 5 tn Heb “Unto the good and the right in your eyes to go, go there.”
[40:5] 6 tc Or “Before Jeremiah could answer, the captain of the guard added.” Or “But if you remain, then go back.” The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or is corrupt, perhaps beyond restoration. The Hebrew text reads, “and he was not yet turning and return to Gedaliah” (וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה) which is very cryptic. The Greek version lacks everything in v. 4 after “I will look out for you” and begins v. 5 with “But if not, run, return to Gedaliah” (= וְאִם לֹא רוּץ וְשֻׁבָה אֶל־גְּדַלְיָה). The Latin version reads the same as the Hebrew in v. 4 but reads “and don’t come with me but stay with Gedaliah” (= a possible Hebrew text of וְעִמָּדִי לֹא תָּשׁוּב וְשֵׁבָה אֶת־גְּדַלְיָה). The Syriac version reads “But if you are remaining then return to Gedaliah” (reading a possible Hebrew text of יֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה וְעוֹדְךָ לֻא with an abnormal writing of a conditional particle normally written לוּ [lu] and normally introducing conditions assumed to be untrue or reading וְעוֹדְךָ לְיֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה with an emphatic לְ [lÿ, see IBHS 211-12 §11.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is “and while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], ‘Go back to Gedaliah.’” (The imperfect in this case is an imperfect of capability [see IBHS 507 §31.4c, examples 2, 4, 5].) That is the reading that is adopted here. REB and TEV appear to accept a minor emendation of the verb “turn to leave” (יָשׁוּב, yashuv, a Qal imperfect) to “answer” (יָשִׁיב, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. שׁוּב Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.
[40:5] 7 tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.
[40:5] 8 tn Heb “Go back to Gedaliah…and live with him among the people.” The long Hebrew sentence has been restructured to better conform with contemporary English style.
[40:6] 9 sn Mizpah. It is generally agreed that this is the Mizpah that was on the border between Benjamin and Judah. It was located approximately eight miles north of Jerusalem and had been an important military and religious center from the time of the judges on (cf., e.g., Judg 20:1-3; 1 Sam 7:5-14; 1 Sam 10:17; 1 Kgs 15:22). It was not far from Ramah which was approximately four miles north of Jerusalem.
[40:6] 10 tn Heb “So Jeremiah went to Gedaliah…and lived with him among the people who had been left in the land.” The long Hebrew sentence has been divided in two to better conform with contemporary English style.
[6:8] 11 tn Heb “We are not according to these matters that you are saying.”
[6:8] 12 tn Heb “For from your heart you are inventing them.”
[27:12] 13 tn Heb “do not give me over to the desire of my enemies.”
[27:12] 14 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
[35:11] 15 tn Heb “witnesses of violence rise up.”
[35:11] 16 tn Heb “[that] which I do not know they ask me.”
[52:1] 17 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 18 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[52:1] 19 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] 20 tn Heb “Why do you boast in evil?”
[52:1] 21 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
[52:2] 22 tn Heb “destruction your tongue devises.”
[52:2] 23 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[5:11] 24 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 25 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[6:22] 26 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 27 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
[6:23] 28 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[6:23] 29 tn Or “forefathers”; Grk “fathers.”
[6:23] 30 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:26] 31 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
[6:26] 32 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 33 tn Or “forefathers”; Grk “fathers.”
[6:1] 34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 35 tn Grk “Now it happened that on.” 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.
[6:1] 36 tc Most later
[6:1] 37 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 38 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[3:16] 39 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 40 tc A few
[3:16] 41 tn Grk “of whom I am not worthy.”
[3:16] 42 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[3:16] 43 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[4:14] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 45 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
[4:14] 47 tn Grk “all the surrounding region.”
[4:15] 48 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 49 tn The imperfect verb has been translated ingressively.
[4:15] 50 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:15] 51 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
[4:16] 52 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 53 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 54 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
[4:16] 55 sn See the note on synagogues in 4:15.
[4:16] 56 tn Grk “according to his custom.”
[4:16] 57 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 58 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
