Discovery Box| (0.16) | (Psa 107:1) | 2 tn Heb “for forever [is] his loyal love.” |
| (0.16) | (Psa 106:1) | 2 tn Heb “for forever [is] his loyal love.” |
| (0.16) | (Psa 34:12) | 2 tn Heb “[Who] loves days to see good?” |
| (0.16) | (Gen 47:29) | 3 tn Or “deal with me in faithful love.” |
| (0.16) | (Jer 22:2) | 2 tn Heb “Hear the word of the Lord, O king of Judah who sits on the throne of David, you, and your officials, and your people who pass through these gates.” |
| (0.16) | (Psa 68:1) | 4 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord. Then your enemies will be scattered and your adversaries will run from you.” |
| (0.16) | (Lam 3:22) | 2 tc The MT reads תָמְנוּ (tamenu) as, “we are [not] cut off,” Qal perfect first person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, indeed we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), a third person common plural form of the same root and stem: “The kindnesses of the Lord indeed never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests, “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV). |
| (0.16) | (1Ki 8:59) | 1 tn Heb “May these words of mine, which I have requested before the Lord, be near the Lord our God day and night.” |
| (0.16) | (Deu 9:26) | 2 tn Heb “Lord Yahweh” (אֲדֹנָי יְהוִה, ʾadonay yehvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ʾadonay ʾelohim). |
| (0.16) | (Sos 7:2) | 4 sn The term מָזֶג (mazeg, “mixed wine”) does not refer to wine mixed with water to dilute its potency, but to strong wine mixed with weaker wine. The practice of mixing wine with water is not attested in the Hebrew Bible. Both מָזֶג and מֶסֶךְ (mesekh) refer to strong wine mixed with weaker wine. The rabbis later distinguished between the two, stating that מָזֶג was strong wine mixed with weak wine, while מֶסֶךְ was wine mixed with water (Aboda Zara 58b). However, both types of wine were intoxicating. Mixed wine was the most intoxicating type of wine. In a midrash on the Book of Numbers a comment is made about the practice of mixing strong wine with weaker wine (e.g., Isa 5:22; Prov 23:30), stating its purpose: “They used to mix strong wine with weak wine so as to get drunk with it” (Num. Rab. 10:8). See J. P. Brown, “The Mediterranean Vocabulary of Wine,” VT 19 (1969): 154. The comparison of a wife’s sexual love to intoxicating wine is common in ancient Near Eastern love literature. Parallel in thought are the words of the Hebrew sage, “May your fountain be blessed and may you rejoice in the wife of your youth. A loving doe, a graceful deer—may her love (or breasts) always intoxicate you, may you ever stagger like a drunkard in her love” (Prov 5:18-19). |
| (0.16) | (1Jo 3:17) | 4 sn Once again the verb μένω (menō) is used of a spiritual reality (in this case the love of God) which does or does not reside in a person. Although the author uses the indefinite relative whoever (Grk ὃς δ᾿ ἄν, hos d’ an), it is clear that he has the opponents in view here. This is the only specific moral fault he ever charges the opponents with in the entire letter. It is also clear that the author sees it as impossible that such a person, who refuses to offer help in his brother’s time of need (and thus ‘hates’ his brother rather than ‘loving’ him, cf. 3:15) can have any of the love which comes from God residing in him. This person, from the author’s dualistic ‘either/or’ perspective, cannot be a believer. The semantic force of the deliberative rhetorical question, “How can the love of God reside in such a person?”, is therefore a declarative statement about the spiritual condition of the opponents: “The love of God cannot possibly reside in such a person.” |
| (0.16) | (Isa 26:8) | 1 tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers. |
| (0.16) | (Sos 1:2) | 6 tn The young woman compares his lovemaking to the intoxicating effects of wine. A man is to be “intoxicated” with the love of his wife (Prov 5:20). Wine makes the heart glad (Deut 14:26; Judg 9:13; Ps 104:15) and revives the spirit (2 Sam 16:1-2; Prov 31:4-7). It is viewed as a gift from God, given to enable man to enjoy life (Eccl 2:24-25; 5:18). The ancient Egyptian love poems use the imagery of wine and intoxication to describe the overwhelming effects of sexual love. For example, an ancient Egyptian love song reads: “I embrace her and her arms open wide; I am like a man in Punt, like someone overwhelmed with drugs. I kiss her and her lips open; and I am drunk without beer” (ANET 467-69). |
| (0.16) | (Psa 102:15) | 1 tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11). |
| (0.16) | (Phm 1:25) | 1 tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.” |
| (0.16) | (Amo 5:17) | 1 sn The expression pass through your midst alludes to Exod 12:12, where the Lord announced he would “pass through” Egypt and bring death to the Egyptian firstborn. |
| (0.16) | (Eze 23:35) | 1 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9). |
| (0.16) | (Jer 26:15) | 1 tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.” |
| (0.16) | (Isa 10:27) | 2 tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.” |
| (0.16) | (Psa 50:21) | 4 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked. |
