Discovery Box| (0.40) | (Luk 1:8) | 3 tn Grk “serving as priest in the order of his division before God.” |
| (0.40) | (Mar 12:27) | 1 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised. |
| (0.40) | (Mar 12:6) | 1 sn The owner’s decision to send his one dear son represents God sending Jesus. |
| (0.40) | (Mat 22:32) | 2 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised. |
| (0.40) | (Mat 21:37) | 1 sn The owner’s decision to send his son represents God sending Jesus. |
| (0.40) | (Mat 21:34) | 1 sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected. |
| (0.40) | (Mat 6:21) | 2 sn Seeking heavenly treasure means serving others and honoring God by doing so. |
| (0.40) | (Mal 2:15) | 2 tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12). |
| (0.40) | (Mal 2:10) | 1 sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people. |
| (0.40) | (Hag 1:14) | 1 sn It was God who initiated the rebuilding by providing the people with motivation and ability. |
| (0.40) | (Mic 5:4) | 3 tn Heb “by the majesty of the name of the Lord his God.” |
| (0.40) | (Mic 4:5) | 1 tn Heb “walk each in the name of his god.” The term “name” here has the idea of “authority.” To “walk in the name” of a god is to recognize the god’s authority as binding over one’s life. |
| (0.40) | (Joe 1:13) | 2 tn Heb “for grain offering and drink offering are withheld from the house of your God.” |
| (0.40) | (Hos 12:4) | 2 tn Heb “him”; the referent (God) has been specified in the translation for clarity. |
| (0.40) | (Hos 9:8) | 3 tn Or “Ephraim is a watchman with my God”; cf. ASV and NASB. |
| (0.40) | (Dan 9:3) | 2 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (ʾadonay haʾelohim). |
| (0.40) | (Dan 8:11) | 2 tn Or perhaps “and by him,” referring to Antiochus rather than to God. |
| (0.40) | (Dan 8:11) | 3 sn Here the sanctuary is a reference to the temple of God in Jerusalem. |
| (0.40) | (Dan 8:10) | 2 sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13). |
| (0.40) | (Dan 7:27) | 1 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there. |
