Discovery BoxJohn 7:7
Context7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.
John 7:1
Context7:1 After this 1 Jesus traveled throughout Galilee. 2 He 3 stayed out of Judea 4 because the Jewish leaders 5 wanted 6 to kill him.
John 1:8
Context1:8 He himself was not the light, but he came to testify 7 about the light.
Job 24:13-17
Context24:13 There are those 8 who rebel against the light;
they do not know its ways
and they do not stay on its paths.
24:14 Before daybreak 9 the murderer rises up;
he kills the poor and the needy;
in the night he is 10 like a thief. 11
24:15 And the eye of the adulterer watches for the twilight,
thinking, 12 ‘No eye can see me,’
and covers his face with a mask.
24:16 In the dark the robber 13 breaks into houses, 14
but by day they shut themselves in; 15
they do not know the light. 16
24:17 For all of them, 17 the morning is to them
like deep darkness;
they are friends with the terrors of darkness.
Psalms 50:17
Context50:17 For you hate instruction
and reject my words. 18
Proverbs 1:29
Context1:29 Because 19 they hated moral knowledge, 20
and did not choose to fear the Lord, 21
Proverbs 4:18
Context4:18 But the path of the righteous is like the bright morning light, 22
growing brighter and brighter 23 until full day. 24
Proverbs 5:12
Context5:12 And you will say, “How I hated discipline!
My heart spurned reproof!
Proverbs 15:12
Context15:12 The scorner does not love 25 one who corrects him; 26
he will not go to 27 the wise.
Amos 5:10-11
Context5:10 The Israelites 28 hate anyone who arbitrates at the city gate; 29
they despise anyone who speaks honestly.
5:11 Therefore, because you make the poor pay taxes on their crops 30
and exact a grain tax from them,
you will not live in the houses you built with chiseled stone,
nor will you drink the wine from the fine 31 vineyards you planted. 32
Luke 11:45
Context11:45 One of the experts in religious law 33 answered him, “Teacher, when you say these things you insult 34 us too.”
James 1:23-25
Context1:23 For if someone merely listens to the message and does not live it out, he is like someone 35 who gazes at his own face 36 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 37 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 38 and does not become a forgetful listener but one who lives it out – he 39 will be blessed in what he does. 40
[7:1] 1 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] 2 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 3 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 4 tn Grk “he did not want to travel around in Judea.”
[7:1] 5 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] 6 tn Grk “were seeking.”
[1:8] 7 tn Or “to bear witness.”
[24:13] 8 tn Heb “They are among those who.”
[24:14] 9 tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.
[24:14] 10 tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).
[24:14] 11 sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.
[24:16] 13 tn The phrase “the robber” has been supplied in the English translation for clarification.
[24:16] 14 tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.
[24:16] 15 tc The verb חִתְּמוּ (khittÿmu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”
[24:16] 16 tc Some commentators join this very short colon to the beginning of v. 17: “they do not know the light. For together…” becomes “for together they have not known the light.”
[50:17] 18 tn Heb “and throw my words behind you.”
[1:29] 19 tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
[1:29] 20 tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.
[1:29] 21 tn Heb “the fear of the
[4:18] 22 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.
[4:18] 23 tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.
[4:18] 24 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
[15:12] 25 sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
[15:12] 26 tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
[15:12] 27 tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).
[5:10] 28 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[5:10] 29 sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.
[5:11] 30 tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).
[5:11] 31 tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”
[5:11] 32 tn Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”
[11:45] 33 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 34 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[1:23] 35 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 36 tn Grk “the face of his beginning [or origin].”
[1:24] 37 tn Grk “and he has gone out and immediately has forgotten.”
