Discovery BoxPsalms 16:11
Context16:11 You lead me in 1 the path of life; 2
I experience absolute joy in your presence; 3
you always give me sheer delight. 4
Psalms 23:6
Context23:6 Surely your goodness and faithfulness 5 will pursue 6 me all my days, 7
and I will live in 8 the Lord’s house 9 for the rest of my life. 10
Psalms 73:24
Context73:24 You guide 11 me by your wise advice,
and then you will lead me to a position of honor. 12
John 14:3
Context14:3 And if I go and make ready 13 a place for you, I will come again and take you 14 to be with me, 15 so that where I am you may be too.
John 17:24
Context17:24 “Father, I want those you have given me to be with me where I am, 16 so that they can see my glory that you gave me because you loved me before the creation of the world 17 .
John 17:1
Context17:1 When Jesus had finished saying these things, he looked upward 18 to heaven 19 and said, “Father, the time 20 has come. Glorify your Son, so that your 21 Son may glorify you –
John 4:17
Context4:17 The woman replied, 22 “I have no husband.” Jesus said to her, “Right you are when you said, 23 ‘I have no husband,’ 24
Revelation 7:14-17
Context7:14 So 25 I said to him, “My lord, you know the answer.” 26 Then 27 he said to me, “These are the ones who have come out of the great tribulation. They 28 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 29 him day and night in his temple, and the one seated on the throne will shelter them. 30 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 31 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 32
Revelation 21:24-27
Context21:24 The nations 33 will walk by its light and the kings of the earth will bring their grandeur 34 into it. 21:25 Its gates will never be closed during the day 35 (and 36 there will be no night there). 37 21:26 They will bring the grandeur and the wealth 38 of the nations 39 into it, 21:27 but 40 nothing ritually unclean 41 will ever enter into it, nor anyone who does what is detestable 42 or practices falsehood, 43 but only those whose names 44 are written in the Lamb’s book of life.
[16:11] 1 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 2 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.
[16:11] 3 tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
[16:11] 4 tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).
[23:6] 5 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
[23:6] 6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
[23:6] 7 tn Heb “all the days of my life.”
[23:6] 8 tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the
[23:6] 9 tn Heb “the house of the
[23:6] 10 tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the
[73:24] 11 tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.
[73:24] 12 tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.
[17:24] 16 tn Grk “the ones you have given me, I want these to be where I am with me.”
[17:24] 17 tn Grk “before the foundation of the world.”
[17:1] 18 tn Grk “he raised his eyes” (an idiom).
[17:1] 19 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] 21 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[4:17] 22 tn Grk “answered and said to him.”
[4:17] 23 tn Grk “Well have you said.”
[4:17] 24 tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.
[7:14] 25 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 26 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 28 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.
[7:15] 29 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 30 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 31 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 32 sn An allusion to Isa 25:8.
[21:24] 33 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 34 tn Or “splendor”; Grk “glory.”
[21:25] 35 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 36 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 37 tn The clause has virtually the force of a parenthetical comment.
[21:26] 38 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 39 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 41 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 42 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 43 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 44 tn Grk “those who are written”; the word “names” is implied.
