Discovery Box| (0.06) | (Num 24:1) | 2 tn Heb “it was good in the eyes of the Lord.” |
| (0.06) | (Lev 9:6) | 1 tn Heb “which the Lord commanded you shall/should do.” |
| (0.06) | (Exo 14:14) | 1 tn The word order places emphasis on “the Lord” (Heb “Yahweh”). |
| (0.06) | (Gen 44:7) | 1 tn Heb “Why does my lord speak according to these words?” |
| (0.06) | (Gen 24:50) | 1 tn Heb “From the Lord the matter has gone out.” |
| (0.06) | (Gen 20:4) | 1 tn The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay). |
| (0.06) | (Gen 19:16) | 2 tn Heb “in the compassion of the Lord to them.” |
| (0.06) | (Gen 12:4) | 2 tn Heb “just as the Lord said to him.” |
| (0.06) | (Job 32:1) | 1 sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10)—both perhaps implying divine approval of his behavior and words. |
| (0.06) | (Psa 29:7) | 2 sn The Lord’s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5-9: (A) the Lord’s shout destroys the forest (v. 5); (B) the Lord’s shout shakes the terrain (v. 6); (C) the Lord’s shout is accompanied by destructive lightning (v. 7); (B´) the Lord’s shout shakes the terrain (v. 8); (A´) the Lord’s shout destroys the forest (v. 9). |
| (0.06) | (Psa 94:1) | 1 sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice. |
| (0.06) | (Deu 7:9) | 1 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.” |
| (0.06) | (Gen 19:29) | 4 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world. |
| (0.06) | (Jer 14:18) | 2 tn The meaning of these last two lines is somewhat uncertain. The keys are the two verbs סָחַר (sakhar) and יָדַע (yadaʿ). סָחַר (sakhar) most commonly occurs as a participle meaning “trader” or “merchant.” As a finite verb (only elsewhere in Gen 34:10, 21; 42:34) it seems to refer to “trading; doing business,” though DCH understands it only as “traveling around” and proposes “wander” in this verse. The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II (yadaʿ) meaning “be quiet, at rest; be submissive” (cf. Job 21:19; Prov 5:6; Hos 9:7; Isa 45:4). The primary options in the first portion are that they “wander about” or “trade” “throughout the land.” In the second portion they “do not rest,” “are not humbled,” “are not submissive (to the Lord),” or “are ignorant.” Whether they wander without rest, have turned tradesmen without submitting to the Lord, or treat their religious duties as items for trade while ignorant of what God really says, the point is that they are absent from their proper duties of teaching the people to know God. The current translation sees the priests and prophets as disadvantaged, forced into peddling, yet still not humbled so as to return to God. The text has been interpreted to mean that priest and prophet have gone into exile, “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1). This seems unlikely since it would suppose that the people are in hardship because of a punishment that has happened to their religious leaders, rather than for the failure of their leaders. (On the failure of the prophets and priests see 2:8; 5:13; 6:13; 8:10.) See also W. McKane, Jeremiah (ICC), 1:330-31 for a more thorough discussion of the issues. |
| (0.06) | (Lev 3:1) | 1 sn The peace-offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43. |
| (0.06) | (Act 12:23) | 1 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19. |
| (0.06) | (Act 12:7) | 2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19. |
| (0.06) | (Act 8:26) | 1 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19. |
| (0.06) | (Luk 2:9) | 2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11. |
| (0.06) | (Mat 28:2) | 1 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20. |
