Discovery Box| (0.35) | (Deu 5:11) | 1 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms, but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (Hebrew שָׁוְא [shavʾ]) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep. |
| (0.35) | (Deu 5:3) | 1 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.35) | (Deu 4:3) | 2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.35) | (Deu 1:45) | 1 tn Heb “the Lord.” The pronoun (“he”) has been employed in the translation here for stylistic reasons, to avoid redundancy. |
| (0.35) | (Deu 1:31) | 1 tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons. |
| (0.35) | (Deu 1:21) | 1 tn Heb “the Lord your God.” The pronoun (“he”) has been used in the translation for stylistic reasons, to avoid repetition. |
| (0.35) | (Num 32:11) | 1 tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord. |
| (0.35) | (Lev 27:29) | 2 tn The words “to the Lord” are not in the Hebrew text but have been supplied for clarity. |
| (0.35) | (Lev 6:15) | 5 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.” |
| (0.35) | (Lev 5:17) | 1 tn Heb “and does one from all of the commandments of the Lord that must not be done.” |
| (0.35) | (Lev 4:13) | 3 tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2). |
| (0.35) | (Lev 1:1) | 1 tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqraʾ) to Moses and the Lord spoke (וַיְדַבֵּר, vayedabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same. |
| (0.35) | (Exo 15:2) | 1 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.” |
| (0.35) | (Gen 31:3) | 2 sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be. |
| (0.35) | (Gen 21:1) | 2 tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons. |
| (0.35) | (Gen 18:27) | 2 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord. |
| (0.35) | (Gen 3:11) | 1 tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity. |
| (0.35) | (2Pe 2:20) | 2 sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior. |
| (0.35) | (1Co 7:10) | 1 sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12). |
| (0.35) | (Joh 6:34) | 1 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”). |
