Discovery BoxProverbs 3:25-26
Context3:25 You will not be afraid 1 of sudden 2 disaster, 3
or when destruction overtakes 4 the wicked; 5
3:26 for the Lord will be 6 the source of your confidence, 7
and he will guard your foot 8 from being caught in a trap. 9
Proverbs 10:24-25
Context10:24 What the wicked fears 10 will come on him;
what the righteous desire 11 will be granted. 12
10:25 When the storm 13 passes through, the wicked are swept away, 14
but the righteous are an everlasting foundation. 15
Psalms 69:22-28
Context69:22 May their dining table become a trap before them!
May it be a snare for that group of friends! 16
69:23 May their eyes be blinded! 17
Make them shake violently! 18
69:24 Pour out your judgment 19 on them!
May your raging anger 20 overtake them!
69:25 May their camp become desolate,
their tents uninhabited! 21
69:26 For they harass 22 the one whom you discipline; 23
they spread the news about the suffering of those whom you punish. 24
69:27 Hold them accountable for all their sins! 25
Do not vindicate them! 26
69:28 May their names be deleted from the scroll of the living! 27
Do not let their names be listed with the godly! 28
Luke 21:26
Context21:26 People will be fainting from fear 29 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 30
Luke 21:34-35
Context21:34 “But be on your guard 31 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 32 21:35 For 33 it will overtake 34 all who live on the face of the whole earth. 35
Luke 21:1
Context21:1 Jesus 36 looked up 37 and saw the rich putting their gifts into the offering box. 38
Luke 5:3
Context5:3 He got into 39 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 40 Jesus 41 sat down 42 and taught the crowds from the boat.
Revelation 6:15-17
Context6:15 Then 43 the kings of the earth, the 44 very important people, the generals, 45 the rich, the powerful, and everyone, slave 46 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 47 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 48 6:17 because the great day of their 49 wrath has come, and who is able to withstand it?” 50
[3:25] 1 tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
[3:25] 2 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
[3:25] 3 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
[3:25] 4 tn Heb “or the destruction of the wicked when it comes.”
[3:25] 5 tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
[3:26] 6 tn Or “the
[3:26] 7 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the
[3:26] 8 sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.
[3:26] 9 tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
[10:24] 10 tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.
[10:24] 11 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
[10:24] 12 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”
[10:25] 13 sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.
[10:25] 14 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
[10:25] 15 tn Heb “a foundation forever”; NLT “have a lasting foundation.”
[69:22] 16 tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).
[69:23] 17 tn Heb “may their eyes be darkened from seeing.”
[69:23] 18 tn Heb “make their hips shake continually.”
[69:24] 19 tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.
[69:24] 20 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81.
[69:25] 21 tn Heb “in their tents may there not be one who dwells.”
[69:26] 22 tn Or “persecute”; Heb “chase.”
[69:26] 23 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 24 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
[69:27] 25 tn Heb “place sin upon their sin.”
[69:27] 26 tn Heb “let them not come into your vindication.”
[69:28] 27 tn Heb “let them be wiped out of the scroll of the living.”
[69:28] 28 tn Heb “and with the godly let them not be written.”
[21:26] 29 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 30 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:34] 31 tn Grk “watch out for yourselves.”
[21:34] 32 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 33 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 35 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:1] 36 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 37 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 38 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[5:3] 39 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 42 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[6:15] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 44 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 45 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 46 tn See the note on the word “servants” in 1:1.
[6:16] 47 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[6:16] 48 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 49 tc Most
[6:17] 50 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
