Discovery Box| (0.13) | (Jer 1:9) | 1 sn The passage is reminiscent of Deut 18:18, which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word. |
| (0.13) | (Psa 88:1) | 1 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope. |
| (0.13) | (Psa 70:1) | 3 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.” |
| (0.13) | (Psa 51:13) | 1 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent. |
| (0.13) | (Psa 29:11) | 3 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf. |
| (0.13) | (Psa 20:1) | 1 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement. |
| (0.13) | (Psa 18:23) | 1 sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101). |
| (0.13) | (Psa 11:4) | 3 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all. |
| (0.13) | (Gen 6:8) | 3 tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah. |
| (0.13) | (Gen 3:11) | 2 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern. |
| (0.13) | (Mic 6:9) | 2 tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yirʾeh, “he sees”) to יִרְאָה (yirʾah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority. |
| (0.13) | (1Th 5:10) | 2 sn The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1-9, while the second returns to the point Paul started with in 4:13-18 (no disadvantage for the believing dead). |
| (0.13) | (Sos 6:9) | 1 tn Alternately, “She alone is my dove, my perfect one.” The term אַחַת (ʾakhat) is used here as an adjective of quality: “unique, singular, the only one” (DCH 1:180 s.v. אֶחָד 1b). The masculine form is used elsewhere to describe Yahweh as the “only” or “unique” God of Israel who demands exclusive love and loyalty (Deut 6:4; Zech 14:9). Although Solomon possessed a large harem, she was the only woman for him. |
| (0.13) | (Psa 11:6) | 1 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57. |
| (0.13) | (Psa 23:6) | 2 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves. |
| (0.13) | (Ecc 11:9) | 4 tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards. |
| (0.13) | (Psa 18:35) | 3 tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV84 “you stoop down”). However, the noun עֲנָוָה (ʿanavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (ʿanvatekha) may be a fully written form of the suffixed infinitive construct of עָנָה (ʿanah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.” |
| (0.13) | (Psa 50:21) | 1 sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”). |
| (0.13) | (Psa 4:1) | 1 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection. |
| (0.13) | (Job 33:26) | 2 sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence. |
