Discovery BoxPsalms 40:17
Context40:17 I am oppressed and needy! 1
May the Lord pay attention to me! 2
You are my helper and my deliverer!
O my God, do not delay!
Psalms 109:22
Context109:22 For I am oppressed and needy,
and my heart beats violently within me. 3
Psalms 109:31
Context109:31 because he stands at the right hand of the needy,
to deliver him from those who threaten 4 his life.
Isaiah 53:2-3
Context53:2 He sprouted up like a twig before God, 5
like a root out of parched soil; 6
he had no stately form or majesty that might catch our attention, 7
no special appearance that we should want to follow him. 8
53:3 He was despised and rejected by people, 9
one who experienced pain and was acquainted with illness;
people hid their faces from him; 10
he was despised, and we considered him insignificant. 11
Matthew 8:20
Context8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 12 have nests, but the Son of Man has no place to lay his head.” 13
Matthew 8:2
Context8:2 And a leper 14 approached, and bowed low before him, saying, 15 “Lord, if 16 you are willing, you can make me clean.”
Colossians 1:9
Context1:9 For this reason we also, from the day we heard about you, 17 have not ceased praying for you and asking God 18 to fill 19 you with the knowledge of his will in all spiritual wisdom and understanding,
[40:17] 1 sn See Pss 35:10; 37:14.
[40:17] 2 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
[109:22] 3 tc The verb in the Hebrew text (חָלַל, khalal) appears to be a Qal form from the root חלל meaning “pierced; wounded.” However, the Qal of this root is otherwise unattested. The translation assumes an emendation to יָחִיל (yakhil), a Qal imperfect from חוּל (khul, “tremble”) or to חֹלַל (kholal), a polal perfect from חוּל (khul). See Ps 55:4, which reads לִבִּי יָחִיל בְּקִרְבִּי (libbiy yakhil bÿqirbbiy, “my heart trembles [i.e., “beats violently”] within me”).
[53:2] 5 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 6 sn The metaphor in this verse suggests insignificance.
[53:2] 7 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 8 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:3] 9 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 10 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 11 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[8:20] 12 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:20] 13 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[8:2] 14 tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:2] 15 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 16 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[1:9] 17 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 18 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 19 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
