Discovery Box| (0.20) | (Psa 108:6) | 2 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.” |
| (0.20) | (Psa 60:5) | 3 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.” |
| (0.20) | (1Jo 5:2) | 1 tn Once more there is the familiar difficulty of determining whether the phrase refers (1) to what precedes or (2) to what follows. Here, because ἐν τούτῳ (en toutō) is followed by a clause introduced by ὅταν (hotan) which appears to be related, it is best to understand ἐν τούτῳ as referring to what follows. The following ὅταν clause is epexegetical to ἐν τούτῳ, explaining how we know that we love God’s children: “by this we know that we love God’s children, whenever we love God and keep his commandments.” |
| (0.20) | (1Jo 3:14) | 5 sn Because we love our fellow Christians. This echoes Jesus’ words in John 13:35, where he states, “by this all men will know that you are My disciples, if you have love for one another.” As in 1 John 2:3 and 5, obedience becomes the basis for assurance. But the relationship between loving one’s fellow Christian (Grk “brother”) and possessing eternal life goes beyond a proof or external test. Our love for our fellow Christians is in fact a form of God’s love for us because as far as the author of 1 John is concerned, all love comes from God (cf. 4:7-11). Therefore he can add the next line of 3:14, “the one who does not love remains in death.” Why? Because such a person does not have God’s love residing in them at all. Rather, this person can be described as a “murderer”—as the following verse goes on to do. Note also that the author’s description here of the person who does not love as remaining in death is another way of describing a person who remains in darkness, which is a description of unbelievers in John 12:46. This provides further confirmation of the spiritual state of the author’s opponents in 2:9-11. |
| (0.20) | (Psa 71:18) | 2 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength. |
| (0.20) | (Eph 1:6) | 2 sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son. |
| (0.20) | (Psa 85:10) | 2 sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people. |
| (0.20) | (Job 34:7) | 2 tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB). |
| (0.20) | (Psa 34:22) | 2 tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19). |
| (0.20) | (Ezr 10:3) | 2 tn The MT vocalizes this word as a plural, which could be understood as a reference to God, but the context seems to suggest that a human lord is intended. The apparatus of BHS suggests repointing the word as a singular (“my lord”), but this is unnecessary. The plural (“my lords”) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies “your” before “counsel” to make this clear. |
| (0.20) | (Pro 20:28) | 2 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well. |
| (0.20) | (Eph 3:18) | 1 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ. |
| (0.20) | (Luk 22:42) | 3 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will. |
| (0.20) | (Psa 79:9) | 1 tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation. |
| (0.20) | (2Sa 22:36) | 3 tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer. |
| (0.19) | (1Jo 4:11) | 2 sn The author here assumes the reality of the protasis (the “if” clause), which his recipients, as believers, would also be expected to agree with: Assuming that God has loved us in this way, then it follows that we also ought to love one another. God’s act of love in sending his Son into the world to be the atoning sacrifice for our sins (v. 10) ought to motivate us as believers to love one another in a similar sacrificial fashion. The author made the same point already in 1 John 3:16. But this failure to show love for fellow believers is just what the opponents are doing: In 1 John 3:17 the author charged them with refusing to love their brothers by withholding needed material assistance. By their failure to love the brothers sacrificially according to the example Jesus set for believers, the opponents have demonstrated again the falsity of their claims to love God and know God (see 1 John 2:9). |
| (0.19) | (Zec 1:16) | 1 tn Heb “I have turned in compassion.” This suggests that the Lord has responded to the “turning” (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows construction of the temple to proceed. |
| (0.19) | (Pro 15:26) | 4 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable. |
| (0.19) | (1Ch 16:41) | 1 tn Perhaps this refers to the refrain of their songs of praise (see Ps 136). In this case one could translate, “to give thanks to the Lord with songs using the refrain, ‘For his loyal love endures.’” |
| (0.19) | (Psa 89:50) | 2 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist). |
