Discovery Box| (0.46) | (Isa 28:13) | 1 tn Heb “And the message of the Lord will be to them, ‘tsav latsav,’ etc.” See the note at v. 10. In this case the “Lord’s message” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish. |
| (0.45) | (Jer 1:6) | 1 sn In Jewish tradition, instead of pronouncing the Lord’s name (Yahweh), they would substitute the word for “Lord” (אֲדוֹנַי, ʾadonay). But when the word אֲדוֹנַי (ʾadonay) preceded the Lord’s name, for Yahweh they would substitute the pronunciation of the word for “God” (אֱלֹהִים, ʾelohim). One translation convention is to use small caps for the Lord’s name, as in “Lord” or “Lord God.” The convention here is to translate אֲדוֹנַי (ʾadonay, “Lord”) as “Sovereign” and consistently use “Lord” for the Lord’s name. The English word “Jehovah” results from combining the consonants of the divine name and the vowels of the term אֲדוֹנַי (ʾadonay), resulting in Yehovah. The “J” of Jehovah comes from German convention, while the “e” instead of “a” has to do with the nature of the Hebrew consonant. |
| (0.45) | (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).” |
| (0.45) | (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. |
| (0.45) | (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. |
| (0.45) | (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.” |
| (0.45) | (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. |
| (0.43) | (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. |
| (0.43) | (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.” |
| (0.43) | (Jer 29:16) | 1 sn Jeremiah answers their claims that the Lord has raised up prophets to encourage them that their stay will be short by referring to the Lord’s promise that the Lord’s plans are not for restoration but for further destruction. |
| (0.43) | (Isa 37:32) | 1 tn Traditionally, “the Lord of hosts.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people that prompts him to protect and restore them. |
| (0.43) | (Isa 29:15) | 1 tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1. |
| (0.43) | (Isa 21:8) | 2 tn The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT). |
| (0.43) | (Isa 3:1) | 1 tn Heb “the master, the Lord of Heaven’s Armies [traditionally, the “Lord of hosts”].” On the title “the Lord of Heaven’s Armies,” see the note at 1:9. |
| (0.43) | (Isa 1:24) | 1 tn Heb “the master, the Lord who commands armies [traditionally, “the Lord of hosts”].” On the title “the Lord of Heaven’s Armies,” see the note at v. 9. |
| (0.43) | (Pro 2:7) | 5 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord. |
| (0.43) | (Psa 130:1) | 1 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same. |
| (0.43) | (Psa 89:2) | 2 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14). |
| (0.43) | (Psa 48:8) | 2 tn Heb “the Lord of hosts.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11). |
| (0.43) | (Psa 35:23) | 1 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up. |
