Discovery BoxProverbs 15:30
Context15:30 A bright look 1 brings joy to the heart,
and good news gives health to the body. 2
Isaiah 52:7
Context52:7 How delightful it is to see approaching over the mountains 3
the feet of a messenger who announces peace,
a messenger who brings good news, who announces deliverance,
who says to Zion, “Your God reigns!” 4
Nahum 1:15
Context1:15 (2:1) 5 Look! A herald is running 6 on the mountains!
A messenger is proclaiming deliverance: 7
“Celebrate your sacred festivals, O Judah!
Fulfill your sacred vows to praise God! 8
For never again 9 will the wicked 10 Assyrians 11 invade 12 you,
they 13 have been completely destroyed.” 14
Luke 2:10-11
Context2:10 But the angel said to them, “Do not be afraid! Listen carefully, 15 for I proclaim to you good news 16 that brings great joy to all the people: 2:11 Today 17 your Savior is born in the city 18 of David. 19 He is Christ 20 the Lord.
Romans 10:15
Context10:15 And how are they to preach unless they are sent? As it is written, “How timely 21 is the arrival 22 of those who proclaim the good news.” 23
Romans 10:1
Context10:1 Brothers and sisters, 24 my heart’s desire and prayer to God on behalf of my fellow Israelites 25 is for their salvation.
Romans 1:15
Context1:15 Thus I am eager 26 also to preach the gospel to you who are in Rome. 27
[15:30] 1 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (mÿ’or) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.
[15:30] 2 tn Heb “makes fat the bones”; NAB “invigorates the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; and Isa 52:7-8). Good news makes the person feel good in body and soul.
[52:7] 3 tn Heb “How delightful on the mountains.”
[52:7] 4 tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
[1:15] 5 sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:15] 6 tn Heb “the feet of a herald.”
[1:15] 7 tn Heb “a messenger of peace.” The Hebrew noun translated “peace” is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7).
[1:15] 8 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the
[1:15] 9 tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).
[1:15] 10 tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.
[1:15] 11 tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”
[1:15] 12 tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”
[1:15] 13 tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.
[1:15] 14 tn Heb “he is completely cut off.”
[2:10] 16 tn Grk “I evangelize to you great joy.”
[2:11] 17 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 18 tn Or “town.” See the note on “city” in v. 4.
[2:11] 19 tn This is another indication of a royal, messianic connection.
[2:11] 20 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:15] 21 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”
[10:15] 22 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
[10:15] 23 sn A quotation from Isa 52:7; Nah 1:15.
[10:1] 24 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[10:1] 25 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
[1:15] 26 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
