Discovery Box| (0.04) | (Exo 36:1) | 4 tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk. |
| (0.04) | (Exo 23:7) | 4 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can. |
| (0.04) | (Exo 6:5) | 4 sn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises. |
| (0.04) | (Exo 3:8) | 1 sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment. |
| (0.04) | (Gen 35:10) | 1 sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28. |
| (0.04) | (Gen 35:4) | 3 sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22. |
| (0.04) | (Gen 35:3) | 4 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20). |
| (0.04) | (Gen 22:18) | 1 sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2). |
| (0.04) | (2Pe 2:20) | 2 sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior. |
| (0.04) | (1Co 7:10) | 1 sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12). |
| (0.04) | (Joh 6:34) | 1 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”). |
| (0.04) | (Luk 4:24) | 3 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown. |
| (0.04) | (Mal 3:1) | 3 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant. |
| (0.04) | (Amo 5:7) | 2 tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty. |
| (0.04) | (Jer 23:33) | 1 tn The words “The Lord said to me, ‘Jeremiah’” are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular). |
| (0.04) | (Jer 17:7) | 1 tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name. |
| (0.04) | (Jer 13:24) | 1 tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse, and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity. |
| (0.04) | (Jer 12:14) | 1 tn Heb “Thus says the Lord concerning….” This structure has been adopted to prevent a long, dangling introduction to what the Lord has to say, which does not begin until the middle of the verse in Hebrew. The first person address was adopted because the speaker is still the Lord, as in vv. 7-13. |
| (0.04) | (Isa 62:4) | 4 tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause. |
| (0.04) | (Isa 59:21) | 1 sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16. |
