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Isaiah 55:12-13

Context

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

55:13 Evergreens will grow in place of thorn bushes,

firs will grow in place of nettles;

they will be a monument to the Lord, 1 

a permanent reminder that will remain. 2 

Isaiah 56:5

Context

56:5 I will set up within my temple and my walls a monument 3 

that will be better than sons and daughters.

I will set up a permanent monument 4  for them that will remain.

Isaiah 61:1-3

Context
The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen 5  me. 6 

He has commissioned 7  me to encourage 8  the poor,

to help 9  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, 10 

to console all who mourn,

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, 11  instead of mourning,

a garment symbolizing praise, 12  instead of discouragement. 13 

They will be called oaks of righteousness, 14 

trees planted by the Lord to reveal his splendor. 15 

Isaiah 61:10-11

Context

61:10 I 16  will greatly rejoice 17  in the Lord;

I will be overjoyed because of my God. 18 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. 19 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. 20 

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance 21  to grow,

and give his people reason to praise him in the sight of all the nations. 22 

Revelation 3:7-13

Context
To the Church in Philadelphia

3:7 “To 23  the angel of the church in Philadelphia write the following: 24 

“This is the solemn pronouncement of 25  the Holy One, the True One, who holds the key of David, who opens doors 26  no one can shut, and shuts doors 27  no one can open: 3:8 ‘I know your deeds. (Look! I have put 28  in front of you an open door that no one can shut.) 29  I know 30  that you have little strength, 31  but 32  you have obeyed 33  my word and have not denied my name. 3:9 Listen! 34  I am going to make those people from the synagogue 35  of Satan – who say they are Jews yet 36  are not, but are lying – Look, I will make 37  them come and bow down 38  at your feet and acknowledge 39  that I have loved you. 3:10 Because you have kept 40  my admonition 41  to endure steadfastly, 42  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away 43  your crown. 44  3:12 The one who conquers 45  I will make 46  a pillar in the temple of my God, and he will never depart from it. I 47  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 48  and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’

Psalms 84:10

Context

84:10 Certainly 49  spending just one day in your temple courts is better

than spending a thousand elsewhere. 50 

I would rather stand at the entrance 51  to the temple of my God

than live 52  in the tents of the wicked.

1 tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).

2 tn Or, more literally, “a permanent sign that will not be cut off.”

3 tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

4 tn Heb “name” (so KJV, NIV, NRSV).

5 tn Heb “anointed,” i.e., designated to carry out an assigned task.

6 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

7 tn Or “sent” (NAB); NCV “has appointed me.”

8 tn Or “proclaim good news to.”

9 tn Heb “to bind up [the wounds of].”

10 tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

11 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

12 tn Heb “garment of praise.”

13 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

14 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

15 tn Heb “a planting of the Lord to reveal splendor.”

16 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

17 tn The infinitive absolute appears before the finite verb for emphasis.

18 tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

19 tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

20 tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

21 tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

22 tn Heb “and praise before all the nations.”

23 tn Here καί (kai) has not been translated due to differences between Greek and English style.

24 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

25 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

26 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

27 tn See the note on the word “door” earlier in this verse.

28 tn Grk “I have given.”

29 tn Grk “to shut it,” but English would leave the direct object understood in this case.

sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

30 tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

31 tn Or “little power.”

32 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

33 tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

34 tn Grk “behold” (L&N 91.13).

35 sn See the note on synagogue in 2:9.

36 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

37 tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

38 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

39 tn Or “and know,” “and recognize.”

40 tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

41 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

42 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

43 tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

44 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

45 tn Or “who is victorious”; traditionally, “who overcomes.”

46 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

47 tn Here καί (kai) has not been translated because of differences between Greek and English style.

48 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

49 tn Or “for.”

50 tn Heb “better is a day in your courts than a thousand [spent elsewhere].”

51 tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).

52 tn The verb דּוּר (dur, “to live”) occurs only here in the OT.



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