Daniel 12:10

12:10 Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand.

Ulangan 8:2-3

8:2 Remember the whole way by which he ¹  has brought you these forty years through the desert ²  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ³  He did this to teach you ⁴  that humankind ⁵  cannot live by bread ⁶  alone, but also by everything that comes from the Lord’s mouth. ⁷ 

Ulangan 8:16

8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you ⁸  and eventually bring good to you.

Ulangan 8:2

8:2 Remember the whole way by which he ⁹  has brought you these forty years through the desert ¹⁰  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 32:31

32:31 For our enemies’ ¹¹  rock is not like our Rock,

as even our enemies concede.

Amsal 17:3

17:3 The crucible ¹²  is for refining ¹³  silver and the furnace ¹⁴  is for gold,

likewise ¹⁵  the Lord tests ¹⁶  hearts.

Zakharia 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ¹⁷ 

Maleakhi 3:2-4

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ¹⁸  like a launderer’s soap. 3:3 He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering. 3:4 The offerings ¹⁹  of Judah and Jerusalem ²⁰  will be pleasing to the Lord as in former times and years past.

Maleakhi 4:1-3

4:1 (3:19) ²¹  “For indeed the day ²²  is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It ²³  will not leave even a root or branch. 4:2 But for you who respect my name, the sun of vindication ²⁴  will rise with healing wings, ²⁵  and you will skip about ²⁶  like calves released from the stall. 4:3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,” says the Lord who rules over all.

Yakobus 1:2

Joy in Trials

1:2 My brothers and sisters, ²⁷  consider it nothing but joy ²⁸  when you fall into all sorts of trials,

Yakobus 1:1

Salutation

1:1 From James, ²⁹  a slave ³⁰  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ³¹  Greetings!

Pengkhotbah 1:6-7

1:6 The wind goes to the south and circles around to the north;

round and round ³²  the wind goes and on its rounds it returns. ³³ 

1:7 All the streams flow ³⁴  into the sea, but the sea is not full,

and to the place where the streams flow, there they will flow again. ³⁵ 

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ³⁶  into prison so you may be tested, ³⁷  and you will experience suffering ³⁸  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ³⁹ 

[8:2]  ¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ² tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[8:3]  ³ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ⁴ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ⁵ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ⁶ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ⁷ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[8:16]  ⁸ tn Heb “in order to humble you and in order to test you.” See 8:2.

[8:2]  ⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹⁰ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[32:31]  ¹¹ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[17:3]  ¹² sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.

[17:3]  ¹³ tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.

[17:3]  ¹⁴ sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).

[17:3]  ¹⁵ tn Heb “and.” Most English versions treat this as an adversative (“but”).

[17:3]  ¹⁶ sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

[13:9]  ¹⁷ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[3:2]  ¹⁸ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[3:4]  ¹⁹ tn Or “gift.”

[3:4]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:1]  ²¹ sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.

[4:1]  ²² sn This day is the well-known “day of the Lord” so pervasive in OT eschatological texts (see Joel 2:30-31; Amos 5:18; Obad 15). For the believer it is a day of grace and salvation; for the sinner, a day of judgment and destruction.

[4:1]  ²³ tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.

[4:2]  ²⁴ tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”

[4:2]  sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4; Isa 30:26; 60:1, 3). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun.

[4:2]  ²⁵ sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

[4:2]  ²⁶ tn Heb “you will go out and skip about.”

[1:2]  ²⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ²⁸ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ²⁹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³¹ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[1:6]  ³² tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ³³ tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).

[1:7]  ³⁴ tn Heb “are going” or “are walking.” The term הֹלְכִים (holÿkhim, Qal active participle masculine plural from הָלַךְ, halakh,“to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).

[1:7]  ³⁵ tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.

[1:7]  sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water – endless repetition and water constantly in motion – there is nothing new accomplished.

[2:10]  ³⁶ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ³⁷ tn Or “tempted.”

[2:10]  ³⁸ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ³⁹ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”