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Discovery Box| (0.31) | (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. |
| (0.31) | (Zec 2:8) | 1 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord. |
| (0.31) | (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. |
| (0.31) | (Hab 1:13) | 1 tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence. |
| (0.31) | (Mic 7:3) | 3 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize. |
| (0.31) | (Jon 4:2) | 6 tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here. |
| (0.31) | (Jon 2:2) | 4 tn Heb “voice” (so KJV, NAB, NASB, NRSV); cf. NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer. |
| (0.31) | (Jon 1:14) | 2 tn Pss 115:3 and 135:6 likewise use these verbs (חָפֵץ and עָשָׂה, khafets and ʿasah; “to delight” and “to do, make”) in speaking of the Lord as characteristically doing what he wishes to do. |
| (0.31) | (Dan 1:6) | 4 sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; and Azariah means “the Lord has helped.” |
| (0.31) | (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. |
| (0.31) | (Lam 1:19) | 5 tc The LXX adds καὶ οὐχ εὗρον (kai ouch heuron, “but they did not find it”). This is probably an explanatory scribal gloss, added to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books. |
| (0.31) | (Jer 49:28) | 2 sn Hazor. Nothing is known about this Hazor other than what is said here in vv. 28, 30, 33. They appear to be nomadic tent dwellers, too, who had a loose association with the Kedarites. |
| (0.31) | (Jer 33:24) | 1 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style. |
| (0.31) | (Jer 33:11) | 2 sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10. |
| (0.31) | (Jer 25:22) | 2 sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon. |
| (0.31) | (Jer 23:32) | 3 sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes. |
| (0.31) | (Jer 23:18) | 3 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex. |
| (0.31) | (Jer 21:8) | 1 tn Heb “And/But unto this people you shall say…” “But” is suggested here by the unusual word order, which offsets what they are to say to Zedekiah (v. 3). |
| (0.31) | (Jer 17:18) | 1 sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God, whose threats they have belittled. |
| (0.31) | (Jer 10:19) | 3 sn What is being referred to here is the feeling, encouraged by the false prophets, that the ill fortunes of the nation were just temporary setbacks and everything would soon get better (cf. 6:14; 8:11). |
