2 Korintus 2:16

2:16 to the latter an odor ¹  from death to death, but to the former a fragrance from life to life. And who is adequate for these things? ² 

2 Korintus 4:7

An Eternal Weight of Glory

4:7 But we have this treasure in clay jars, so that the extraordinary power ³  belongs to God and does not come from us.

Keluaran 4:10

4:10 Then Moses said to the Lord, ⁴  “O ⁵  my Lord, ⁶  I am not an eloquent man, ⁷  neither in the past ⁸  nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” ⁹ 

Yohanes 15:5

15:5 “I am the vine; you are the branches. The one who remains ¹⁰  in me – and I in him – bears ¹¹  much fruit, ¹²  because apart from me you can accomplish ¹³  nothing.

[2:16]  ¹ tn The same Greek word (ὀσμή, osmh) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45).

[2:16]  ² sn These things refer to the things Paul is doing in his apostolic ministry.

[4:7]  ³ tn Grk “the surpassingness of the power”; δυνάμεως (dunamew") has been translated as an attributed genitive (“extraordinary power”).

[4:10]  ⁴ sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.

[4:10]  ⁵ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “my lord” or “my Lord.” Often rendered “please,” it is “employed in petitions, complaints and excuses” (W. H. C. Propp, Exodus 1–18 [AB], 213).

[4:10]  ⁶ tn The designation in Moses’ address is אֲדֹנָי (’adonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).

[4:10]  ⁷ tn When a noun clause is negated with לֹא (lo’), rather than אֵין (’en), there is a special emphasis, since the force of the negative falls on a specific word (GKC 479 §152.d). The expression “eloquent man” is אִישׁ דְּבָרִים (’ish dÿvarim, “a man of words”). The genitive may indicate a man characterized by words or a man who is able to command or control words. Moses apparently is resigned to the fact that he can do the signs, but he knows the signs have to be explained.

[4:10]  ⁸ tn Heb “also from yesterday also from three days ago” or “neither since yesterday nor since before that” is idiomatic for “previously” or “in the past.”

[4:10]  ⁹ tn The two expressions are כְבַד־פֶּה (khÿvad peh, “heavy of mouth”), and then כְבַד לָשׁוֹן (khÿvad lashon, “heavy of tongue”). Both use genitives of specification, the mouth and the tongue being what are heavy – slow. “Mouth” and “tongue” are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God’s presence. See among other works, J. H. Tigay, “‘Heavy of Mouth’ and ‘Heavy of Tongue’: On Moses’ Speech Difficulty,” BASOR 231 (1978): 57-67.

[15:5]  ¹⁰ tn Or “resides.”

[15:5]  ¹¹ tn Or “yields.”

[15:5]  ¹² tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ¹³ tn Or “do.”