Discovery BoxRevelation 21:2
Context21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband.
Revelation 21:9
Context21:9 Then 1 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 2 saying, “Come, I will show you the bride, the wife of the Lamb!”
Psalms 45:10-16
ContextObserve and pay attention! 4
Forget your homeland 5 and your family! 6
45:11 Then 7 the king will be attracted by 8 your beauty.
After all, he is your master! Submit 9 to him! 10
45:12 Rich people from Tyre 11
will seek your favor by bringing a gift. 12
45:13 The princess 13 looks absolutely magnificent, 14
decked out in pearls and clothed in a brocade trimmed with gold. 15
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 16
45:15 They are bubbling with joy as they walk in procession
and enter the royal palace. 17
45:16 Your 18 sons will carry 19 on the dynasty of your ancestors; 20
you will make them princes throughout the land.
The Song of Songs 3:11
Context3:11 Come out, O maidens of Zion,
and gaze upon King Solomon!
He is wearing the crown with which his mother crowned him
on his wedding day,
on the most joyous day of his life! 21
Isaiah 62:5
Context62:5 As a young man marries a young woman,
so your sons 22 will marry you.
As a bridegroom rejoices over a bride,
so your God will rejoice over you.
Hosea 2:19-20
Context2:19 I will commit myself to you 23 forever;
I will commit myself to you in 24 righteousness and justice,
in steadfast love and tender compassion.
2:20 I will commit myself to you in faithfulness;
then 25 you will acknowledge 26 the Lord.” 27
Matthew 22:2
Context22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.
Matthew 25:1-10
Context25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 28 of the virgins 29 were foolish, and five were wise. 25:3 When 30 the foolish ones took their lamps, they did not take extra 31 olive oil 32 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 33 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 34 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 35 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 36 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 37 the door was shut.
Matthew 25:2
Context25:2 Five 38 of the virgins 39 were foolish, and five were wise.
Colossians 1:2
Context1:2 to the saints, the faithful 40 brothers and sisters 41 in Christ, at Colossae. Grace and peace to you 42 from God our Father! 43
Ephesians 5:32
Context5:32 This mystery is great – but I am actually 44 speaking with reference to Christ and the church.
[21:9] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 2 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.
[45:10] 3 tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).
[45:10] 4 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
[45:10] 5 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.
[45:10] 6 tn Heb “and the house of your father.”
[45:11] 7 tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.
[45:11] 10 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.
[45:12] 11 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[45:12] 12 tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).
[45:13] 13 tn Heb “[the] daughter of a king.”
[45:13] 14 tn Heb “[is] completely glorious.”
[45:13] 15 tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (pÿnimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.
[45:14] 16 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.
[45:15] 17 tn Heb “they are led with joy and happiness, they enter the house of the king.”
[45:16] 18 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
[45:16] 19 tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”
[45:16] 20 tn Heb “in place of your fathers will be your sons.”
[3:11] 21 tn Heb “the day of the joy of his heart.” In the genitive construct phrase וּבְיוֹם שִׂמְחַת (uvÿyom simkhat, “the day of joy”) the noun שִׂמְחָה (simkhah, “joy”) functions as a descriptive genitive of attribute (attributive genitive), that is, the genitive identifies the outstanding quality of the construct noun: “the joyous day” or “the day characterized by joy.” In the second genitive construct phrase שִׂמְחַת לִבּוֹ (simkhat livvo, “joy of his heart”) the noun לִבּוֹ (“his heart”) is a subjective genitive: “his heart rejoices.” The term לֵב (lev, “heart”) is a synecdoche of part for the whole (= Solomon himself), that is, “the day Solomon greatly rejoiced” or “the day of Solomon’s great joy.”
[62:5] 22 tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).
[2:19] 23 tn Heb “I will betroth you to me” (so NIV) here and in the following lines. Cf. NRSV “I will take you for my wife forever.”
[2:19] 24 tn The preposition בְּ (bet), which is repeated throughout 2:19-20 [21-22], denotes price paid (BDB 90 s.v. בְּ III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The
[2:20] 25 tn The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ (véyada’at, “then you will know”) introduces a result clause (cf. NASB, CEV).
[2:20] 26 tn Or “know.” The term יָדַע (yada’, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew ya„daà,” BASOR 181 (1966): 31-37.
[2:20] 27 tc The MT reads יְהוָה (yÿhvah, “the
[25:2] 28 tn Here δέ (de) has not been translated.
[25:2] 29 tn Grk “Five of them.”
[25:3] 30 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 31 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 32 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 33 tn Here δέ (de) has not been translated.
[25:6] 34 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 35 tn Here δέ (de) has not been translated.
[25:9] 36 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:2] 38 tn Here δέ (de) has not been translated.
[25:2] 39 tn Grk “Five of them.”
[1:2] 40 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 41 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 42 tn Or “Grace to you and peace.”
[1:2] 43 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[5:32] 44 tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.
