Discovery Box| (0.05) | (Psa 45:1) | 1 sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring. |
| (0.05) | (Psa 45:1) | 2 tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Songs in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2). |
| (0.05) | (Psa 1:1) | 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior. |
| (0.05) | (1Ki 11:2) | 3 tn Heb “Solomon clung to them for love.” The pronominal suffix, translated “them,” is masculine here, even though it appears the foreign women are in view. Perhaps this is due to attraction to the masculine forms used of the nations earlier in the verse. |
| (0.05) | (2Sa 13:21) | 1 tc The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): “But he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.” Note David’s attitude toward his son Adonijah in 1 Kgs 1:6. |
| (0.05) | (Exo 19:4) | 1 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love. |
| (0.05) | (Gen 37:3) | 1 sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac—parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph. |
| (0.05) | (Rev 1:10) | 2 tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakē hēmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).” |
| (0.05) | (Isa 61:5) | 1 sn The Lord speaks in vv. 7-8 (and possibly v. 9). It is not clear where the servant’s speech (see vv. 1-3a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech. |
| (0.05) | (Isa 53:1) | 5 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant. |
| (0.05) | (Isa 2:5) | 2 tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.” |
| (0.05) | (Psa 22:1) | 1 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him. |
| (0.05) | (Act 18:8) | 2 tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context. |
| (0.05) | (Jon 1:16) | 4 tn Heb “they sacrificed sacrifices.” The root זבח (zbkh, “sacrifice”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object (see IBHS 166-67 §10.2.1f). Their act of sacrificing would produce the sacrifices. It is likely that the two sets of effected accusative constructions here (“they vowed vows and sacrificed sacrifices”) form a hendiadys; the two phrases connote one idea: “they earnestly vowed to sacrifice lavishly.” It is unlikely that they offered animal sacrifices at this exact moment on the boat—they had already thrown their cargo overboard, presumably leaving no animals to sacrifice. Instead, they probably vowed that they would sacrifice to the Lord when—and if—they reached dry ground. Tg. Jonah 1:16 also takes this as a vow to sacrifice but for a different reason. According to Jewish tradition, the heathen are not allowed to make sacrifice to the God of Israel outside Jerusalem, so the Targum modified the text by making it a promise to sacrifice: “they promised to offer a sacrifice before the Lord and they made vows” (see B. Levine, The Aramaic Version of Jonah, 70; K. Cathcart and R. Gordon, The Targum of the Minor Prophets [ArBib], 14:106, n. 29). |
| (0.05) | (Exo 2:1) | 1 sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children—a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows. |
| (0.05) | (Gen 3:15) | 7 sn Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8 and Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians, going back to Justin Martyr (a.d. 160) and Irenaeus (a.d. 180), additionally understand v. 15 as the so-called protevangelium, prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15, ” JBL 84 [1965]: 425-27). According to this view, the passage would give the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). In this view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action). |
| (0.05) | (Jer 9:22) | 1 tn Or vv. 21-22 may read, “‘Death has climbed…city squares. And the dead bodies of people lie scattered…They lie scattered…but has not been gathered.’ The Lord has told me to tell you this.” Or, “For death will climb…It will enter…It will take away…who gather in the city squares. So tell your daughters and neighbors, ‘The Lord wants you to say, “The dead bodies of people lie scattered…They lie scattered…has not been gathered.”’” The main causes of ambiguity are the particle כִּי (ki) introducing v. 21 and the verb form דַּבֵּר (dabber) at the beginning of v. 22. כִּי may be interpreted as introducing a causal sentence giving Jeremiah’s grounds for the commands of v. 19, in which case the verbs would best be understood as prophetic perfects (as in the second alternate translation). Or it may be interpreted as introducing the content of the lament the women are to teach their daughters and neighbors (as in the translation adopted and in the first alternate translation). The form דַּבֵּר may be interpreted as a Piel masculine singular imperative addressed to Jeremiah (as in the first alternate translation, where it is placed at the end for the sake of clarity) or as a Piel infinitive absolute either explaining what the woman are to teach their daughters and neighbors (as in the second alternate translation; cf. GKC 341 §113.h, i for this use of the infinitive absolute) or as equivalent to an imperative addressed to the women, telling them to tell their daughters and neighbors the reason for the lament, i.e., the Lord’s promise of widespread death (cf. GKC 346 §113.bb for this use of the infinitive absolute). The translation chosen has opted for v. 21 as the content of the lament and v. 22 as the further explanation that Jeremiah has the women pass on to their neighbors and daughters. This appears to this interpreter to create the least confusion and dislocation in the flow of the passage. |
| (0.05) | (Psa 81:1) | 1 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience. |
| (0.05) | (Joh 5:7) | 1 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord—he rather reports Jesus to the authorities. |
| (0.05) | (Lam 3:26) | 2 tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source; that is, he is the source of the deliverance: “deliverance from the Lord.” |
