Exodus 30:7
New English Translation
7 Aaron is to burn sweet incense[a] on it morning by morning; when he attends to[b] the lamps he is to burn incense.[c]
Read full chapterFootnotes
- Exodus 30:7 tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.
- Exodus 30:7 tn The Hebrew is בְּהֵיטִיבוֹ (behetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.
- Exodus 30:7 sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.
Exodus 30:8
New English Translation
8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.
Read full chapter
Daniel 11:36
New English Translation
36 “Then the king[a] will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of[b] wrath is completed, for what has been decreed must occur.[c]
Read full chapterFootnotes
- Daniel 11:36 sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.
- Daniel 11:36 tn The words “the time of” are added in the translation for clarification.
- Daniel 11:36 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
Daniel 11:37
New English Translation
37 He will not respect[a] the gods of his fathers—not even the god loved by women.[b] He will not respect any god; he will elevate himself above them all.
Read full chapterFootnotes
- Daniel 11:37 tn Heb “consider.”
- Daniel 11:37 tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.
2 Thessalonians 2:3
New English Translation
3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes[a] and the man of lawlessness[b] is revealed, the son of destruction.[c]
Read full chapterFootnotes
- 2 Thessalonians 2:3 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
- 2 Thessalonians 2:3 tc Most mss (A D F G Ψ 1175 1241 1505 M al lat sy) read ἁμαρτίας (hamartias, “of sin”) here, but several significant mss (א B 0278 6 81 1739 1881 2464 al co) read ἀνομίας (anomias, “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (hamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (ho anomos, “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.
- 2 Thessalonians 2:3 tn Or “the one destined for destruction.”
2 Thessalonians 2:4
New English Translation
4 He[a] opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat[b] in God’s temple, displaying himself as God.[c]
Read full chapterFootnotes
- 2 Thessalonians 2:4 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimenos) as a finite verb.
- 2 Thessalonians 2:4 sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
- 2 Thessalonians 2:4 tn Grk “that he is God.”
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.