Discovery Box| (0.05) | (1Sa 2:2) | 1 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods. |
| (0.05) | (Gen 17:22) | 1 sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene. |
| (0.05) | (Gen 4:15) | 4 sn God becomes Cain’s protector. Here is common grace—Cain and his community will live on under God’s care, but without salvation. |
| (0.05) | (Amo 1:3) | 1 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war, since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia). |
| (0.05) | (Jud 1:8) | 3 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.” |
| (0.05) | (Act 9:42) | 2 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life. |
| (0.05) | (Act 7:60) | 2 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46). |
| (0.05) | (Luk 24:33) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them. |
| (0.05) | (Luk 21:36) | 1 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return. |
| (0.05) | (Luk 10:39) | 3 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35). |
| (0.05) | (Luk 1:45) | 3 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2). |
| (0.05) | (Hab 3:10) | 2 sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies. |
| (0.05) | (Hab 2:16) | 4 sn The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others. |
| (0.05) | (Nah 1:9) | 3 tn Or “The Lord will completely foil whatever you plot against him”; or “Whatever you may think about the Lord, he [always] brings everything to a conclusion.” |
| (0.05) | (Jon 1:3) | 13 tn Heb “away from the presence of the Lord.” See note on the phrase “from the commission of the Lord” in v. 3a. |
| (0.05) | (Eze 23:5) | 1 tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29. |
| (0.05) | (Eze 3:14) | 2 tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity. |
| (0.05) | (Lam 4:20) | 1 tn Heb “the anointed one of the Lord.” The term “king” is added in the translation to clarify the referent of the phrase “the Lord’s anointed.” |
| (0.05) | (Lam 3:58) | 1 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as in the following verse. See the note at 1:14. |
| (0.05) | (Lam 3:31) | 1 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the note at 1:14. |
