Discovery BoxPsalms 76:10
Context76:10 Certainly 1 your angry judgment upon men will bring you praise; 2
you reveal your anger in full measure. 3
Proverbs 19:21
Context19:21 There are many plans 4 in a person’s mind, 5
but it 6 is the counsel 7 of the Lord which will stand.
Proverbs 21:30
Context21:30 There is no wisdom and there is no understanding,
and there is no counsel against 8 the Lord. 9
Proverbs 30:6
Context30:6 Do not add to his words,
lest he reprove you, and prove you to be a liar. 10
Isaiah 10:12-15
Context10:12 But when 11 the sovereign master 12 finishes judging 13 Mount Zion and Jerusalem, then I 14 will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. 15 10:13 For he says:
“By my strong hand I have accomplished this,
by my strategy that I devised.
I invaded the territory of nations, 16
and looted their storehouses.
Like a mighty conqueror, 17 I brought down rulers. 18
10:14 My hand discovered the wealth of the nations, as if it were in a nest,
as one gathers up abandoned eggs,
I gathered up the whole earth.
There was no wing flapping,
or open mouth chirping.” 19
10:15 Does an ax exalt itself over the one who wields it,
or a saw magnify itself over the one who cuts with it? 20
As if a scepter should brandish the one who raises it,
or a staff should lift up what is not made of wood!
Daniel 8:8
Context8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns 21 in its place, 22 extending toward the four winds of the sky. 23
Daniel 11:2-4
Context11:2 Now I will tell you the truth.
“Three 24 more kings will arise for Persia. Then a fourth 25 king will be unusually rich, 26 more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 27 the kingdom of Greece. 11:3 Then a powerful king 28 will arise, exercising great authority and doing as he pleases. 11:4 Shortly after his rise to power, 29 his kingdom will be broken up and distributed toward the four winds of the sky 30 – but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these.
John 19:10-11
Context19:10 So Pilate said, 31 “Do you refuse to speak to me? Don’t you know I have the authority 32 to release you, and to crucify you?” 33 19:11 Jesus replied, “You would have no authority 34 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 35 is guilty of greater sin.” 36
John 19:28-37
Context19:28 After this Jesus, realizing that by this time 37 everything was completed, 38 said (in order to fulfill the scripture), 39 “I am thirsty!” 40 19:29 A jar full of sour wine 41 was there, so they put a sponge soaked in sour wine on a branch of hyssop 42 and lifted it 43 to his mouth. 19:30 When 44 he had received the sour wine, Jesus said, “It is completed!” 45 Then he bowed his head and gave up his spirit. 46
19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath 47 (for that Sabbath was an especially important one), 48 the Jewish leaders 49 asked Pilate to have the victims’ legs 50 broken 51 and the bodies taken down. 52 19:32 So the soldiers came and broke the legs of the two men who had been crucified 53 with Jesus, 54 first the one and then the other. 55 19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 19:34 But one of the soldiers pierced 56 his side with a spear, and blood and water 57 flowed out immediately. 19:35 And the person who saw it 58 has testified (and his testimony is true, and he 59 knows that he is telling the truth), 60 so that you also may believe. 19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” 61 19:37 And again another scripture says, “They will look on the one whom they have pierced.” 62
Acts 5:39
Context5:39 but if 63 it is from God, you will not be able to stop them, or you may even be found 64 fighting against God.” He convinced them, 65
[76:10] 2 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
[76:10] 3 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
[19:21] 4 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
[19:21] 5 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
[19:21] 6 tn Heb “but the counsel of the
[19:21] 7 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the
[21:30] 8 tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).
[21:30] 9 sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).
[30:6] 10 tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the
[10:12] 11 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[10:12] 12 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).
[10:12] 13 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
[10:12] 14 tn The Lord is speaking here, as in vv. 5-6a.
[10:12] 15 tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.
[10:13] 16 tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”
[10:13] 17 tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).
[10:13] 18 tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.
[10:14] 19 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
[10:15] 20 tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”
[8:8] 21 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 22 sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.
[8:8] 23 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[11:2] 24 sn Perhaps these three more kings are Cambyses (ca. 530-522
[11:2] 25 sn This fourth king is Xerxes I (ca. 486-465
[11:2] 26 tn Heb “rich with great riches.”
[11:2] 27 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.
[11:3] 28 sn The powerful king mentioned here is Alexander the Great (ca. 336-323
[11:4] 29 tn Heb “and when he stands.”
[11:4] 30 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[19:10] 31 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 33 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
[19:11] 35 tn Or “who delivered me over to you.”
[19:11] 36 tn Grk “has the greater sin” (an idiom).
[19:28] 37 tn Or “that already.”
[19:28] 38 tn Or “finished,” “accomplished”; Grk “fulfilled.”
[19:28] 39 sn A reference to Ps 69:21 or Ps 22:15.
[19:28] 40 sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
[19:29] 41 sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[19:29] 42 sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).
[19:29] 43 tn Or “and brought it.”
[19:30] 44 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
[19:30] 45 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
[19:30] 46 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
[19:31] 47 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
[19:31] 48 sn This is a parenthetical note by the author.
[19:31] 49 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
[19:31] 50 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
[19:31] 51 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
[19:31] 52 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
[19:32] 53 sn See the note on Crucify in 19:6.
[19:32] 54 tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
[19:32] 55 tn Grk “broke the legs of the first and of the other who had been crucified with him.”
[19:34] 56 sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
[19:34] 57 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
[19:35] 58 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[19:35] 59 tn Grk “and that one.”
[19:35] 60 sn A parenthetical note by the author.
[19:36] 61 sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
[19:37] 62 sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.
[5:39] 63 tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.
[5:39] 64 tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.
[5:39] 65 tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA27 and UBS4) places it at the end of v. 39.
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