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Habakkuk 1:13
New English Translation
Habakkuk 1:13
New English Translation
13 You are too just[a] to tolerate[b] evil;
you are unable to condone[c] wrongdoing.
So why do you put up with such treacherous people?[d]
Why do you say nothing when the wicked devour[e] those more righteous than they are?[f]
Footnotes
- Habakkuk 1:13 tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence.
- Habakkuk 1:13 tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”
- Habakkuk 1:13 tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”
- Habakkuk 1:13 tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.
- Habakkuk 1:13 tn Or “swallow up.”
- Habakkuk 1:13 tn Heb “more innocent than themselves.”
1 John 1:5
New English Translation
1 John 1:5
New English Translation
God Is Light, So We Must Walk in the Light
5 Now[a] this is the gospel[b] message[c] we have heard from him[d] and announce to you: God is light, and in him there is no darkness at all.[e]
Read full chapterFootnotes
- 1 John 1:5 tn The καί (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3.
- 1 John 1:5 tn The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”
- 1 John 1:5 tn The word ἀγγελία (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of ἐπαγγελία (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [hoti] clause which follows in 1:5b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective “gospel” is included in the English translation.
- 1 John 1:5 tn The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5.
- 1 John 1:5 tn The key to understanding the first major section of 1 John, 1:5-3:10, is found in the statement in v. 5: “God is light and in him there is no darkness at all.” The idea of “proclamation”—the apostolic proclamation of eyewitness testimony which the prologue introduces (1:2, 3)—is picked up in 1:5 by the use of the noun ἀγγελία (angelia) and the verb ἀναγγέλλομεν (anangellomen), cognate to the verb in 1:3. The content of this proclamation is given by the ὅτι (hoti) clause in 1:5 as the assertion that God is light, so this statement should be understood as the author’s formulation of the apostolic eyewitness testimony introduced in the prologue. (This corresponds to the apostolic preaching elsewhere referred to as κήρυγμα [kērugma], although the term the Apostle John uses here is ἀγγελία.)sn Following the theme statement in 1:5, God is light and in him there is no darkness at all, the author presents a series of three claims and counterclaims that make up the first unit of 1 John (1:5-2:2). The three claims begin with “if” (1:6, 8, 10) and the three counterclaims begin with “but if” (1:7, 9; 2:1) in the English translation.
Deuteronomy 32:4
New English Translation
Deuteronomy 32:4
New English Translation
4 As for the Rock,[a] his work is perfect,
for all his ways are just.
He is a reliable God who is never unjust,
he is fair[b] and upright.
Footnotes
- Deuteronomy 32:4 tc The LXX reads Θεός (theos, “God”) for the MT’s “Rock.”sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.
- Deuteronomy 32:4 tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).
Joshua 24:19
New English Translation
Joshua 24:19
New English Translation
19 Joshua warned[a] the people, “You will not keep worshiping[b] the Lord, for[c] he is a holy God.[d] He is a jealous God who will not forgive[e] your rebellion or your sins.
Read full chapterFootnotes
- Joshua 24:19 tn Heb “said to.”
- Joshua 24:19 tn Heb “you are not able to serve.”
- Joshua 24:19 sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.
- Joshua 24:19 tn In the Hebrew text both the divine name (אֱלֹהִים, ʾelohim) and the adjective (קְדֹשִׁים, qedoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.
- Joshua 24:19 tn Heb “lift up” or “take away.”sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually causes God to decree unconditionally the nation’s exile.
Psalm 97:2
New English Translation
Psalm 97:2
New English Translation
2 Dark clouds surround him;
equity and justice are the foundation of his throne.[a]
Footnotes
- Psalm 97:2 sn The Lord’s throne symbolizes his kingship.
Isaiah 6:3
New English Translation
Isaiah 6:3
New English Translation
3 They called out to one another, “Holy, holy, holy[a] is the Lord of Heaven’s Armies![b] His majestic splendor fills the entire earth!”
Read full chapterFootnotes
- Isaiah 6:3 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)sn Or “The Lord of Heaven’s Armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.
- Isaiah 6:3 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
New English Translation (NET)
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