1 Raja-raja 2:32

2:32 May the Lord punish him for the blood he shed; ¹  behind my father David’s back he struck down and murdered with the sword two men who were more innocent and morally upright than he ²  – Abner son of Ner, commander of Israel’s army, and Amasa son of Jether, commander of Judah’s army.

Amsal 25:26

25:26 Like a muddied ³  spring and a polluted ⁴  well,

so is a righteous person who gives way ⁵  before the wicked.

Habakuk 1:4

1:4 For this reason the law lacks power, ⁶ 

and justice is never carried out. ⁷ 

Indeed, ⁸  the wicked intimidate ⁹  the innocent. ¹⁰ 

For this reason justice is perverted. ¹¹ 

Habakuk 1:12

Habakkuk Voices Some Concerns

1:12 Lord, you have been active from ancient times; ¹² 

my sovereign God, ¹³  you are immortal. ¹⁴ 

Lord, you have made them ¹⁵  your instrument of judgment. ¹⁶ 

Protector, ¹⁷  you have appointed them as your instrument of punishment. ¹⁸ 

Habakuk 1:1

Habakkuk Complains to the Lord

1:1 The following is the message ¹⁹  which God revealed to Habakkuk the prophet: ²⁰ 

Yohanes 3:12

3:12 If I have told you people ²¹  about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? ²² 

[2:32]  ¹ tn Heb “The Lord will cause his blood to return upon his head.”

[2:32]  ² tn Heb “because he struck down two men more innocent and better than he and he killed them with the sword, and my father David did not know.”

[25:26]  ³ tn The Niphal participle is from רָפַס (rafas), which means “to stamp; to tread; to foul by treading [or, by stamping].” BDB 952 s.v. defines it here as a “fountain befouled.” The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it.

[25:26]  ⁴ tn The Hophal participle from שָׁחַת (shakhat, “to ruin; to destroy; to corrupt”) provides a general description – the well has been “ruined” or “corrupted” (so ASV) and is therefore unusable.

[25:26]  ⁵ tn The verb מָט (mat) means “to give way; to move.” This probably refers to the integrity of the righteous being lost – comparing it to moving [off course]. T. T. Perowne writes, “To see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst” (Proverbs, 161). But the line may refer to the loss of social standing and position by the righteous due to the plots of the wicked – just as someone muddied the water, someone made the righteous slip from his place.

[1:4]  ⁶ tn Heb “the law is numb,” i.e., like a hand that has “fallen asleep” (see Ps 77:2). Cf. NAB “is benumbed”; NIV “is paralyzed.”

[1:4]  ⁷ tn Heb “never goes out.”

[1:4]  ⁸ tn Or “for.”

[1:4]  ⁹ tn Heb “surround” (so NASB, NRSV).

[1:4]  ¹⁰ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT).

[1:4]  ¹¹ tn Heb “comes out crooked.”

[1:12]  ¹² tn Heb “Are you not from antiquity, O Lord?” The rhetorical question expects the answer, “Yes, of course.” The present translation reflects the force of the rhetorical question, rendering it as an affirmation. When used in a temporal sense the phrase מִקֶדֶם (miqedem) means “from antiquity, ancient times,” often referring to earlier periods in Israel’s history. See its use in Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10; Mic 5:2.

[1:12]  ¹³ tn Heb “My God, my holy one.” God’s “holiness” in this context is his sovereign transcendence as the righteous judge of the world (see vv. 12b-13a), thus the translation “My sovereign God.”

[1:12]  ¹⁴ tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity.

[1:12]  ¹⁵ tn Heb “him,” a collective singular referring to the Babylonians. The plural pronoun “them” has been used in the translation in keeping with contemporary English style.

[1:12]  ¹⁶ tn Heb “for judgment.”

[1:12]  ¹⁷ tn Heb “Rock” or “Cliff.” This divine epithet views God as a place where one can go to be safe from danger. The translation “Protector” conveys the force of the metaphor (cf. KJV, NEB “O mighty God”).

[1:12]  ¹⁸ tn Heb “to correct, reprove.”

[1:1]  ¹⁹ tn Heb “The burden” (so KJV, ASV). The Hebrew term מַשָּׂא (masa’), usually translated “oracle” (NAB, NEB, NASB, NIV, NRSV) or “utterance” (BDB 672 s.v. III מַשָּׂא), in prophetic literature is a technical term introducing a message from the Lord (see Zech 9:1; 12:1; Mal 1:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content.

[1:1]  ²⁰ tn Heb “The message [traditionally, “burden”] which Habakkuk the prophet saw.”

[3:12]  ²¹ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:12]  ²² sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.