Discovery Box| (0.13) | (Psa 86:15) | 2 tn Heb “and great of loyal love and faithfulness.” |
| (0.13) | (Psa 62:12) | 1 tn Heb “and to you, O Master, [is] loyal love.” |
| (0.13) | (Psa 61:7) | 2 tn Heb “loyal love and faithfulness appoint, let them protect him.” |
| (0.13) | (Psa 45:7) | 1 sn To love justice means to actively promote it. |
| (0.13) | (2Ch 6:14) | 2 tn Heb “one who keeps the covenant and the loyal love.” |
| (0.13) | (2Sa 15:20) | 2 tn Heb “loyal love and truth.” The expression is a hendiadys. |
| (0.13) | (Gen 39:21) | 1 tn Heb “and he extended to him loyal love.” |
| (0.13) | (Gen 24:12) | 2 tn Heb “act in loyal love with” or “show kindness to.” |
| (0.13) | (Psa 61:5) | 1 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11). |
| (0.13) | (Exo 32:7) | 2 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt. |
| (0.13) | (Luk 11:2) | 1 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection. |
| (0.13) | (Mat 6:9) | 1 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection. |
| (0.13) | (Mal 3:1) | 2 tn Here the Hebrew term הָאָדוֹן (haʾadon) is used, not יְהוָה (yehvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master. |
| (0.13) | (Hos 1:6) | 1 tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”). |
| (0.13) | (Isa 36:20) | 1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.13) | (Pro 22:12) | 1 sn The “eyes of the Lord” is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the “eyes” of the Lord, it usually means evaluation, superintending, or safeguarding. |
| (0.13) | (Psa 11:4) | 2 sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked. |
| (0.13) | (2Ch 19:7) | 1 tn Heb “and now let the terror of the Lord be upon you, be careful and act for there is not with the Lord our God injustice, lifting up of a face, and taking a bribe.” |
| (0.13) | (1Ch 24:19) | 2 tn Heb “these were their responsibilities for their service to enter the house of the Lord according to their manner [given] by the hand of Aaron their father, as the Lord God of Israel commanded him.” |
| (0.13) | (2Ki 18:35) | 1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
