Discovery Box| (0.35) | (Luk 4:19) | 1 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the Year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally. |
| (0.35) | (Luk 4:24) | 3 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown. |
| (0.35) | (Mal 3:1) | 3 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant. |
| (0.35) | (Zec 14:9) | 1 sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion—he will be “king over all the earth.” |
| (0.35) | (Amo 5:7) | 2 tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty. |
| (0.35) | (Lam 4:16) | 1 tn Heb “the face of the Lord.” The term פָּנֶה (paneh, “face”) is a synecdoche of a part (= face) for the whole person (= the Lord himself). The phrase is often translated “the presence of the Lord.” The term “face” also functions anthropomorphically, depicting the invisible, spiritual God as though he had a physical face. |
| (0.35) | (Jer 23:33) | 1 tn The words “The Lord said to me, ‘Jeremiah’” are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular). |
| (0.35) | (Jer 17:7) | 1 tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name. |
| (0.35) | (Jer 16:11) | 1 tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’),” which occurs after, “Your fathers abandoned me.” In Hebrew the two sentences read, “When you tell them these things, and they say, ‘…,’ then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.” |
| (0.35) | (Jer 13:24) | 1 tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse, and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity. |
| (0.35) | (Jer 12:14) | 1 tn Heb “Thus says the Lord concerning….” This structure has been adopted to prevent a long, dangling introduction to what the Lord has to say, which does not begin until the middle of the verse in Hebrew. The first person address was adopted because the speaker is still the Lord, as in vv. 7-13. |
| (0.35) | (Isa 62:4) | 4 tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause. |
| (0.35) | (Isa 59:21) | 1 sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16. |
| (0.35) | (Isa 40:12) | 5 sn The implied answer to the rhetorical questions of v. 12 is, “No one but the Lord.” The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions. |
| (0.35) | (Isa 28:9) | 2 tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah. |
| (0.35) | (Isa 26:7) | 2 sn The metaphor of a level/smooth road/path may refer to their morally upright manner of life (see v. 8a), but verse 7b, which attributes the smooth path to the Lord, suggests that the Lord’s vindication and blessing may be the reality behind the metaphor here. |
| (0.35) | (Isa 23:18) | 1 sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people. |
| (0.35) | (Isa 14:1) | 1 tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people. |
| (0.35) | (Isa 5:2) | 2 sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord. |
| (0.35) | (Isa 4:5) | 2 sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality. |
