Discovery Box| (0.03) | (Num 30:2) | 3 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishavaʿ shevuʿah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21). |
| (0.03) | (Num 16:41) | 1 sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event. |
| (0.03) | (Num 14:40) | 4 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption. |
| (0.03) | (Lev 27:34) | 1 tn Most of the commentaries and English versions translate, “which the Lord commanded Moses for the children of Israel.” The preposition אֶל (ʾel), however, does not usually mean “for.” In this book it is commonly used when the Lord commands Moses “to speak [un]to” a person or group of persons (see, e.g., Lev 1:2; 4:2, etc.). The translation “to tell” here reflects this pattern in the book of Leviticus. |
| (0.03) | (Lev 8:9) | 2 sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38). |
| (0.03) | (Lev 5:11) | 3 tn Heb “and he shall bring his offering which he sinned.” Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” Here the words “to the Lord for his sin” have been left out, and “his [penalty for] guilt” has been changed to “his offering.” |
| (0.03) | (Lev 5:7) | 2 tn Heb “and he shall bring his guilt which he sinned,” which is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” The words “for his sin” have been left out in v. 7, and “to the Lord” has been moved so that it follows the mention of the birds. |
| (0.03) | (Rev 12:14) | 3 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6. |
| (0.03) | (Rev 4:5) | 3 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit. |
| (0.03) | (Rev 3:12) | 4 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here. |
| (0.03) | (1Jo 3:24) | 2 tn Grk “in him.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.03) | (1Jo 3:24) | 3 tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.03) | (1Jo 3:24) | 5 tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.03) | (1Jo 3:24) | 1 tn The verb μένω (menō) has been translated “resides” here because this verse refers to the mutual and reciprocal relationship between God and the believer. |
| (0.03) | (1Jo 3:5) | 1 sn In Johannine thought it is Jesus, the Lamb of God, who takes away the sin of the world (John 1:29). |
| (0.03) | (1Jo 3:1) | 3 tn The indicative mood indicates that the verb ἐσμέν (esmen) at the end of 3:1a is not governed by the ἵνα (hina) and does not belong with the ἵνα clause, since this would have required a subjunctive. If the verb ἐσμέν were subjunctive, the force of the clause would be “that we should be called children of God, and be (children of God).” With ἐσμέν as indicative, the clause reads “that we should be called children of God, and indeed we are (children of God).” |
| (0.03) | (1Jo 2:27) | 4 sn The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here. |
| (0.03) | (2Pe 3:5) | 2 tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6. |
| (0.03) | (2Pe 2:5) | 2 tn Grk “he”; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4. |
| (0.03) | (2Pe 1:4) | 3 sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19). |
