Discovery Box| (0.19) | (2Sa 12:8) | 1 tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification. |
| (0.19) | (Luk 2:29) | 1 sn The phrase according to your word again emphasizes that God will perform his promise. |
| (0.19) | (Joe 1:13) | 2 tn Heb “for grain offering and drink offering are withheld from the house of your God.” |
| (0.19) | (Psa 68:28) | 1 tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26). |
| (0.19) | (Psa 68:29) | 1 tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.” |
| (0.19) | (Psa 42:10) | 2 sn “Where is your God?” The enemies ask this same question in v. 3. |
| (0.19) | (Psa 17:8) | 2 sn Your wings. The metaphor compares God to a protective mother bird. |
| (0.19) | (Gen 31:32) | 1 tn Heb “With whomever you find your gods, he will not live.” |
| (0.19) | (Gen 17:7) | 3 tn Heb “to be to you for God and to your descendants after you.” |
| (0.19) | (Jdg 11:24) | 1 tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?” Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king’s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26-29), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for 300 years. |
| (0.19) | (Rut 4:22) | 1 sn The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God’s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime. |
| (0.19) | (1Jo 4:8) | 1 tn The author proclaims in 4:8 ὁ θεὸς ἀγάπη ἐστίν (ho theos agapē estin), but from a grammatical standpoint this is not a proposition in which subject and predicate nominative are interchangeable (“God is love” does not equal “love is God”). The predicate noun is anarthrous, as it is in two other Johannine formulas describing God, “God is light” in 1 John 1:5 and “God is Spirit” in John 4:24. The anarthrous predicate suggests a qualitative force, not a mere abstraction, so that a quality of God’s character is what is described here. |
| (0.19) | (Deu 4:37) | 1 tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9. |
| (0.19) | (1Jo 4:10) | 2 sn What is important (as far as the author is concerned) is not whether we love God (or say that we love God—a claim of the opponents is probably behind this), but that God has loved us and sent his Son to be the atoning sacrifice which removes believers’ sins. This latter point is similar to the point made in 2:2 and is at the heart of the author’s dispute with the opponents because they were denying any salvific value to Jesus’ earthly life and ministry, including his death on the cross. |
| (0.19) | (Pro 19:22) | 2 tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.” |
| (0.19) | (Psa 43:3) | 2 sn God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people. |
| (0.19) | (1Pe 5:14) | 1 tn Grk “a kiss of love.” |
| (0.19) | (1Pe 1:22) | 3 tn Grk “for sincere brotherly love.” |
| (0.19) | (2Ti 4:8) | 1 tn Grk “all who have loved.” |
| (0.19) | (Ecc 9:1) | 4 tn Heb “whether love or hatred.” |
