Discovery BoxNumbers 12:7
Context12:7 My servant 1 Moses is not like this; he is faithful 2 in all my house.
Numbers 12:1
Context12:1 3 Then Miriam and Aaron spoke against 4 Moses because of the Cushite 5 woman he had married 6 (for he had married an Ethiopian woman).
Numbers 2:1
Context2:1 7 The Lord spoke to Moses and to Aaron:
Nehemiah 7:2
Context7:2 I then put in charge over Jerusalem 8 my brother Hanani and Hananiah 9 the chief of the citadel, for he was a faithful man and feared God more than many do.
Psalms 101:6
Context101:6 I will favor the honest people of the land, 10
and allow them to live with me. 11
Those who walk in the way of integrity will attend me. 12
Proverbs 13:17
Context13:17 An unreliable 13 messenger falls 14 into trouble, 15
but a faithful envoy 16 brings 17 healing.
Jeremiah 23:28
Context23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! 18 I, the Lord, affirm it! 19
Matthew 24:25
Context24:25 Remember, 20 I have told you ahead of time.
Luke 12:42
Context12:42 The Lord replied, 21 “Who then is the faithful and wise manager, 22 whom the master puts in charge of his household servants, 23 to give them their allowance of food at the proper time?
Luke 16:10-12
Context16:10 “The one who is faithful in a very little 24 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 25 in handling worldly wealth, 26 who will entrust you with the true riches? 27 16:12 And if you haven’t been trustworthy 28 with someone else’s property, 29 who will give you your own 30 ?
Luke 16:1
Context16:1 Jesus 31 also said to the disciples, “There was a rich man who was informed of accusations 32 that his manager 33 was wasting 34 his assets.
Colossians 4:2
Context4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Colossians 1:7
Context1:7 You learned the gospel 35 from Epaphras, our dear fellow slave 36 – a 37 faithful minister of Christ on our 38 behalf –
Colossians 1:1
Context1:1 From Paul, 39 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:12
Context1:12 giving thanks to the Father who has qualified you to share 40 in the saints’ 41 inheritance in the light.
Hebrews 2:17
Context2:17 Therefore he had 42 to be made like his brothers and sisters 43 in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement 44 for the sins of the people.
Hebrews 3:2-3
Context3:2 who is faithful to the one who appointed him, as Moses was also in God’s 45 house. 46 3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!
Revelation 2:10-13
Context2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown 47 into prison so you may be tested, 48 and you will experience suffering 49 for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. 50 2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers 51 will in no way be harmed by the second death.’
2:12 “To 52 the angel of the church in Pergamum write the following: 53
“This is the solemn pronouncement of 54 the one who has the sharp double-edged sword: 55 2:13 ‘I know 56 where you live – where Satan’s throne is. Yet 57 you continue to cling 58 to my name and you have not denied your 59 faith in me, 60 even in the days of Antipas, my faithful witness, 61 who was killed in your city 62 where Satan lives.
[12:7] 1 sn The title “my servant” or “servant of the
[12:7] 2 tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”
[12:1] 3 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 4 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] 5 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[2:1] 7 sn For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2,” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217.
[7:2] 8 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:2] 9 tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.
[101:6] 10 tn Heb “my eyes [are] on the faithful of the land.”
[101:6] 11 tn The Hebrew text simply reads, “in order to live with me.”
[101:6] 12 tn Heb “one who walks in the way of integrity, he will minister to me.”
[13:17] 14 tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.
[13:17] 16 tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’emunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing” – be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.
[13:17] 17 tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
[23:28] 18 tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).
[23:28] 19 tn Heb “Oracle of the
[24:25] 20 tn Or “Pay attention!” Grk “Behold.”
[12:42] 21 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 22 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 23 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[16:10] 24 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 26 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 27 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
[16:12] 29 tn Grk “have not been faithful with what is another’s.”
[16:12] 30 tn Grk “what is your own.”
[16:1] 31 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 32 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
[16:1] 33 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 34 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[1:7] 35 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 36 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 37 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 38 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
[1:1] 39 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:12] 40 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
[1:12] 41 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
[2:17] 42 tn Or “he was obligated.”
[2:17] 43 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[2:17] 44 tn Or “propitiation.”
[3:2] 45 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:2] 46 tc ‡ The reading adopted by the translation follows a few early
[2:10] 47 tn Grk “is about to throw some of you,” but the force is causative in context.
[2:10] 49 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
[2:10] 50 tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”
[2:11] 51 tn Or “who is victorious”; traditionally, “who overcomes.”
[2:12] 52 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:12] 53 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[2:12] 54 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:12] 55 sn On the sharp double-edged sword see 1:16.
[2:13] 56 tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
[2:13] 57 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
[2:13] 58 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
[2:13] 59 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
[2:13] 60 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
[2:13] 61 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
[2:13] 62 tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.
