Discovery Box| (0.15) | (1Jo 3:19) | 1 sn By this refers to the righteous deeds mentioned at the end of 3:18, the expressions of love. It is by doing these deeds that believers assure themselves that they belong to the truth because the outward action reflects the inward reality of their relationship with God. Put another way, ‘conduct is the clue to paternity.’ |
| (0.15) | (Luk 18:21) | 3 sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God. |
| (0.15) | (Mar 10:20) | 3 sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God. |
| (0.15) | (Mat 19:20) | 2 sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command—to give away all he had—revealed that internally he loved money more than God. |
| (0.15) | (Pro 21:21) | 1 sn These two attributes, “righteousness” (צְדָקָה, tsedaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community. |
| (0.15) | (Exo 19:15) | 1 sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One. |
| (0.15) | (Exo 6:9) | 1 sn The final part of this section focuses on instructions for Moses. The commission from God is the same—he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform. |
| (0.15) | (1Ch 17:24) | 5 tc Heb “the Lord of Heaven’s Armies [traditionally, the Lord of hosts], the God of Israel, Israel’s God.” The phrases אֱלֹהֵי יִשְׂרָאֵל (ʾelohey yisraʾel, “God of Israel”) and אֱלֹהִים לְיִשְׂרָאֵל (ʾelohim leyisraʾel, “Israel’s God”) are probably alternative readings that have been conflated in the text. |
| (0.15) | (Jer 13:27) | 2 sn The sentence is rhetorically loaded. It begins with three dangling objects of the verb, all describing their adulterous relationship with the false gods under different figures that are resumed later under the words “your disgusting acts.” The Hebrew sentence reads, “Your adulteries, your neighings, your shameful prostitution, upon the hills in the fields I have seen your disgusting acts.” This sentence drips with explosive disgust at their adulterous betrayal. |
| (0.14) | (Lev 27:2) | 2 tn Heb “in your valuation, persons to the Lord,” but “in your valuation” is a frozen form and, therefore, the person (“your”) does not figure into the translation (see J. E. Hartley, Leviticus [WBC], 73). Instead of offering a person to the Lord one could redeem that person with the appropriate amount of money delineated in the following verses (see the note on Lev 5:15 above and the explanation in Hartley, 480-81). |
| (0.14) | (Hos 11:4) | 2 tn Or “ropes of love.” The noun אַהֲבָה (ʾahava) is traditionally related to I אַהֲבָה (“love”; BDB 13 s.v. אַהֲבָה 2). This approach is adopted by most English translations: “bands of love” (KJV, RSV), “bonds of love” (NASB), “ties of love” (NIV), and “cords of love” (NJPS). However, אַהֲבָה could derive from the homonymic root II אַהֲבָה (“leather”; HALOT 18 s.v. II אַהֲבָה). This root is attested in Arabic and Ugaritic. It might occur in the description of Solomon’s sedan chair: “upholstered with purple linen, and inlaid with leather” (Song 3:10). The context of 11:4 compares Israel to a young heifer: the Lord could lead him with leather ropes, lift the yoke from his neck, and bend down to feed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and a young heifer harnessed for plowing (10:11). This may be supported by the parallelism with II אָדָם (ʾadam, “leather”; HALOT 14 s.v. II אָדָם). In addition, this could be an example of a homonymic wordplay on both roots: “ropes of leather/love.” For discussions of II אַהֲבָה, see G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 (1936): 111; G. R. Driver, Canaanite Myths and Legends, 133; S. E. Loewenstamm, Thesaurus of the Language of the Bible, 1:39; and D. Grossberg, “Canticles 3:10 in the Light of a Homeric Analogue and Biblical Poetics,” BTB 11 (1981): 75-76. For homonymic wordplays, see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 237-38, and J. Barr, Comparative Philology and the Text of the Old Testament, 151-55. |
| (0.14) | (1Th 5:9) | 1 sn God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord (1 Thess 5:2-4). |
| (0.14) | (Act 8:20) | 1 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased. |
| (0.14) | (Luk 21:18) | 2 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God. |
| (0.14) | (Luk 13:34) | 3 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her. |
| (0.14) | (Luk 8:25) | 2 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care. |
| (0.14) | (Mat 23:37) | 3 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her. |
| (0.14) | (Joe 2:28) | 5 tn Heb “your old men will dream dreams.” In context these are prophetic visions, messages from God, as are the visions mentioned in the next line. |
| (0.14) | (Dan 9:17) | 2 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19. |
| (0.14) | (Psa 80:1) | 4 sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes. |
