Discovery Box| (0.15) | (1Sa 1:5) | 3 tn Or “and [because] the Lord had closed her womb.” So also in v. 6.” The conjunction, commonly “and,” could represent a second reason for giving her a double portion. Or because it is a noun first clause, it simply provides background information to be read in light of the statement that he loved her. |
| (0.15) | (Act 20:21) | 2 sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ. |
| (0.15) | (Pro 18:10) | 4 sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31). |
| (0.15) | (Pro 16:33) | 3 sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him. |
| (0.15) | (Psa 84:1) | 1 sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people. |
| (0.15) | (Psa 19:7) | 2 tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (ʿedut) refers here to the demands of God’s covenant law. |
| (0.15) | (Psa 18:32) | 1 tn Heb “the God.” The prefixed article emphasizes the Lord’s distinctiveness as the one true God (cf. Deut 33:26). See v. 30. |
| (0.15) | (Psa 7:1) | 1 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice. |
| (0.15) | (1Jo 4:16) | 2 tn The force of the preposition ἐν (en) in the phrase ἐν ἡμῖν (en hēmin) in 4:16a is disputed: Although (1) “for” (in the sense of “on behalf of”) is possible and is a common English translation, the other uses of the same phrase in 4:9 (where it refers to God’s love for us) and 4:12 (where it refers to God’s indwelling of the believer) suggest that (2) the author intends to emphasize interiority here—a reference to God’s love expressed in believers. This is confirmed by the only other uses in 1 John of the verb ἔχω (echō) with the preposition ἐν (3:15 and 5:10) both of which literally mean something in someone. |
| (0.15) | (Dan 9:16) | 2 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”). |
| (0.15) | (Psa 74:11) | 1 tn Heb “Why do you draw back your hand, even your right hand? From the midst of your chest, destroy!” The psalmist pictures God as having placed his right hand (symbolic of activity and strength) inside his robe against his chest. He prays that God would pull his hand out from under his robe and use it to destroy the enemy. |
| (0.15) | (Dan 1:6) | 4 sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; and Azariah means “the Lord has helped.” |
| (0.15) | (Mic 1:2) | 3 tc The MT has the jussive form verb וִיהִי (vihi, “may he be”), while the Dead Sea Scrolls have the imperfect form יהיה (yihyeh, “he will be”). The LXX uses a future indicative. On the basis of distance from the primary accent, GKC 325-26 §109.k attempts to explain the form as a rhythmical shortening of the imperfect rather than a true jussive. Some of the examples in GKC may now be explained as preterites, while others are text-critical problems. And some may have other modal explanations. But other examples are not readily explained by these considerations. The text-critical decision and the grammatical explanation in GKC would both lead to translating as an imperfect. Some translations render it in a jussive sense, either as request: “And let my Lord God be your accuser” (NJPS), or as dependent purpose/result: “that the Sovereign Lord may witness against you” (NIV). |
| (0.15) | (Jer 42:14) | 3 tn Jer 42:13-14 are a long, complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13-14 reads, 42:13 “But if you say [or “continue to say” (the form is a participle)], ‘We will not stay in this land,’ with the result that you do not obey [or more literally, “do not hearken to the voice of”] the Lord your God, 42:14 saying, ‘No, but to the land of Egypt we will go, where we…and there we will live,’ 42:15 now, therefore, hear the word of the Lord…” The sentence has been broken up and restructured to better conform with contemporary English style, but an attempt has been made to maintain the contingencies and the qualifiers that are in the longer Hebrew original. |
| (0.15) | (Psa 77:13) | 2 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God. |
| (0.15) | (2Sa 12:9) | 1 tn Or “word, message.” The “word of the Lord” sometimes refers to a prophetic message from God and sometimes to his past revelation. Here it refers to the Lord’s laws which David has violated. |
| (0.15) | (Oba 1:15) | 1 sn The term יוֹם (yom, “day”) is repeated ten times in vv. 11-14, referring to the time period when Judah/Jerusalem suffered calamity that Edom exploited for its own sinful gain. In each of those cases יוֹם was qualified by a following genitive to describe Judah’s plight, e.g., “in the day of your brother’s calamity” (v. 12). Here it appears again but now followed by the divine name to describe the time of God’s judgment against Edom for its crimes against humanity: “the day of the Lord.” In the present translation, the expression בְּיוֹם (beyom; literally, “In the day of”) appears as “When…” in vv. 11-14. However, here it is translated more literally because the expression “the day of the Lord” is a well-known technical expression for a time of divine intervention in judgment. While this expression sometimes refers to the final eschatological day of God’s judgment, it may also refer occasionally to historical acts of judgment. |
| (0.15) | (Isa 46:4) | 2 sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people. |
| (0.15) | (Isa 37:20) | 1 tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.” |
| (0.15) | (Psa 131:1) | 1 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God. |
