Discovery Box| (0.04) | (Exo 14:10) | 6 sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver. |
| (0.04) | (Zec 13:8) | 2 sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God’s covenant people. |
| (0.04) | (Psa 73:24) | 2 tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (kavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11. |
| (0.04) | (Psa 18:25) | 1 tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e. |
| (0.04) | (Job 2:9) | 3 tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6). |
| (0.04) | (2Sa 22:26) | 1 tn The imperfect verbal forms in vv. 26-30 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e. |
| (0.04) | (Exo 3:12) | 4 sn This sign is also a promise from God—“you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out. |
| (0.04) | (Rev 22:13) | 1 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. |
| (0.04) | (Rev 22:7) | 1 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. |
| (0.04) | (Rev 16:20) | 3 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord. |
| (0.04) | (2Pe 1:16) | 2 tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.” |
| (0.04) | (1Pe 5:3) | 1 tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out. |
| (0.04) | (1Pe 2:4) | 1 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3. |
| (0.04) | (2Ti 4:22) | 1 tc The reading ὁ κύριος (ho kurios, “the Lord”) is well supported by א* F G 33 1739 1881 sa, but predictable expansions on the text have occurred at this point: A 104 614 read ὁ κύριος ᾿Ιησοῦς (ho kurios Iēsous, “the Lord Jesus”), while א2 C D Ψ 1175 1241 1505 M al sy bo have ὁ κύριος ᾿Ιησοῦς Χριστός (ho kurios Iēsous Christos, “the Lord Jesus Christ”). As B. M. Metzger notes, although in a late book such as 2 Timothy, one might expect the fuller title for the Lord, accidental omission of nomina sacra is rare (TCGNT 582). The shorter reading is thus preferred on both external and internal grounds. |
| (0.04) | (2Ti 2:22) | 2 sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues. |
| (0.04) | (2Th 2:14) | 2 sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30). |
| (0.04) | (1Co 16:22) | 1 tn The Greek text has μαράνα θά (marana tha). These Aramaic words can also be read as maran atha, translated “Our Lord has come!” |
| (0.04) | (1Co 5:5) | 2 tc The shorter reading, κυρίου (kuriou, “Lord”), is found in P46 B 630 1739; κυρίου ᾿Ιησοῦ (kuriou Iēsou, “Lord Jesus”) is read by P61vid א Ψ M; κυρίου ᾿Ιησοῦ Χριστοῦ (kuriou Iēsou Christou, “Lord Jesus Christ”) by D; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou hēmōn Iēsou Christou, “our Lord Jesus Christ”) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse. |
| (0.04) | (Act 26:16) | 2 sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord. |
| (0.04) | (Act 11:23) | 2 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse. |
