Discovery BoxJob 1:10
Context1:10 Have you 1 not made a hedge 2 around him and his household and all that he has on every side? You have blessed 3 the work of his hands, and his livestock 4 have increased 5 in the land.
Psalms 62:11
Context62:11 God has declared one principle;
two principles I have heard: 6
God is strong, 7
John 19:11
Context19:11 Jesus replied, “You would have no authority 8 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 9 is guilty of greater sin.” 10
John 19:1
Context19:1 Then Pilate took Jesus and had him flogged severely. 11
John 4:4
Context
[1:10] 1 tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
[1:10] 2 tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.
[1:10] 3 sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[1:10] 4 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
[1:10] 5 tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).
[62:11] 6 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 7 tn Heb “that strength [belongs] to God.”
[19:11] 9 tn Or “who delivered me over to you.”
[19:11] 10 tn Grk “has the greater sin” (an idiom).
[19:1] 11 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
[4:4] 12 sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).
[4:4] 13 sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722
