Discovery Box| (0.07) | (Isa 58:8) | 4 sn The nation will experience God’s protective presence. |
| (0.07) | (Psa 119:15) | 3 tn Heb “ways” (referring figuratively to God’s behavior here). |
| (0.07) | (Psa 68:9) | 3 tn Heb “it [is],” referring to God’s “inheritance.” |
| (0.07) | (Psa 68:9) | 4 tn Heb “it,” referring to God’s “inheritance.” |
| (0.07) | (Psa 10:14) | 3 tn Here the imperfect emphasizes God’s typical behavior. |
| (0.07) | (Jud 1:5) | 3 tc The reading ᾿Ιησοῦς (Iēsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel (the NA27 has “the Lord” instead of “Jesus”). However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 88 322 424c 665 915 1241 (1735: “the Lord Jesus”) 1739 1881 2298 2344 vg co eth Or1739mg Cyr Hier Bede), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (theos, “God”) for ᾿Ιησοῦς (though P72 has the intriguing reading θεὸς Χριστός [theos Christos, “God Christ”] for ᾿Ιησοῦς). As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate. The NA28 text now also reads Ιησοῦς. For defense of this reading, see Philipp Bartholomä, “Did Jesus Save the People out of Egypt: A Re-examination of a Textual Problem in Jude 5, ” NovT 50 (2008): 143-58. |
| (0.07) | (Lam 2:6) | 3 tn Heb “The Lord has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb שִׁכַּח (shikkakh, “to make forgotten”), the only Piel form of שָׁכַח (shakhakh, “to forget”), is used figuratively. When people forget, “often the neglect of obligations is in view” (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often are indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Ezek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render the verb in a metonymical sense: “brought to an end” (RSV), “did away with” (CEV), “put an end to” (TEV), “has ended” (NJPS), “has abolished” (NRSV). Few English versions employ the gloss “forget”: “the Lord hath caused the solemn feasts and sabbaths to be forgotten” (KJV), and “the Lord has made Zion forget her appointed feasts and her sabbaths”(NIV). |
| (0.07) | (Jer 30:7) | 1 sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the Lord.” The “Day of the Lord” refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel’s enemies and result in Israel’s deliverance (Jer 50:30-34). At other times, as here, the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and that the southern kingdom, Judah, is in the process of experiencing. Jeremiah has lamented over it several times and even described it in hyperbolic and apocalyptic terms in Jer 4:19-31. |
| (0.07) | (Jer 25:15) | 3 sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment that Judah was to suffer and from which God would deliver her (Isa 51:17, 22). Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup that makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to in highly figurative language is the judgment that the Lord will wreak through the Babylonians on the nations listed here. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11. |
| (0.07) | (Jam 4:4) | 1 tn Grk “is hostility toward God.” |
| (0.07) | (Jam 1:27) | 2 tn Grk “the God and Father.” |
| (0.07) | (Heb 5:4) | 3 tn Grk “being called by God.” |
| (0.07) | (1Ti 6:11) | 1 tn Grk “O man of God.” |
| (0.07) | (2Th 2:4) | 3 tn Grk “that he is God.” |
| (0.07) | (Act 2:24) | 1 tn Grk “Whom God raised up.” |
| (0.07) | (Joh 9:31) | 1 tn Grk “God does not hear.” |
| (0.07) | (Luk 6:35) | 4 sn That is, “sons of God.” |
| (0.07) | (Amo 3:13) | 4 tn Traditionally, “the God of hosts.” |
| (0.07) | (Isa 8:21) | 3 tn Or “gods” (NAB, NRSV, CEV). |
| (0.07) | (Ecc 8:12) | 3 tn Heb “those who fear God.” |
