Discovery Box| (0.02) | (Mat 5:3) | 2 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29. |
| (0.02) | (Mat 4:4) | 2 tn Or “a person.” Greek ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man. |
| (0.02) | (Mal 2:16) | 2 tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim. |
| (0.02) | (Mal 1:10) | 1 sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there. |
| (0.02) | (Zec 5:3) | 2 sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law. |
| (0.02) | (Hag 1:9) | 2 tn Heb “I would blow at/against it.” The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them. |
| (0.02) | (Zep 1:9) | 1 sn The point of the statement all who hop over the threshold is unclear. A ritual or superstition associated with the Philistine god Dagon may be in view (see 1 Sam 5:5). |
| (0.02) | (Hab 1:11) | 2 tn Heb “and guilty is the one whose strength is his god.” This assumes that אָשֵׁם (ʾashem) is a predicate adjective meaning “guilty” and that it relates to what follows. |
| (0.02) | (Jon 1:17) | 2 tn Or “appointed” (NASB); cf. NLT “had arranged for.” The Piel verb מִנָּה (minnah) means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה). Joyce Baldwin notes, “Here, with YHWH as the subject, the verb stresses God’s sovereign rule over events for the accomplishment of his purpose (as in 4:6-8, where the verb recurs in each verse). The ‘great fish’ is in exactly the right place at the right time by God’s command, in order to swallow Jonah and enclose him safely” (Joyce Baldwin, “Jonah,” The Minor Prophets, 2:566). |
| (0.02) | (Oba 1:16) | 3 sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12, which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16. |
| (0.02) | (Amo 2:11) | 1 tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who is “consecrated” or “devoted” to God (see Num 6:1-21). |
| (0.02) | (Hos 14:2) | 3 sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin. |
| (0.02) | (Hos 10:1) | 1 tn The phrase “to Baal” does not appear in the Hebrew text here but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols,” NLT “altars of their foreign gods.” |
| (0.02) | (Hos 2:23) | 3 tn The words “You are” do not appear in the Hebrew text but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB). |
| (0.02) | (Hos 2:5) | 2 sn This statement alludes to the practice of sexual rites in the Canaanite fertility cult that attempted to secure agricultural fertility from the Canaanite gods (note the following reference to wool, flax, olive oil, and wine). |
| (0.02) | (Dan 7:9) | 1 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers (cf. TEV “One who had been living for ever”; CEV “the Eternal God”). |
| (0.02) | (Eze 32:18) | 2 sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37. |
| (0.02) | (Eze 33:12) | 2 tn Heb “in the day of his rebellion.” The statement envisions a godly person rejecting what is good and becoming sinful. See D. I. Block, Ezekiel (NICOT), 2:247-48. |
| (0.02) | (Eze 30:3) | 1 tn Heb “a day of clouds.” The expression occurs also in Joel 2:2 and Zeph 1:15; it recalls the appearance of God at Mount Sinai (Exod 19:9, 16, 18). |
| (0.02) | (Eze 23:37) | 2 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35. |
