Discovery Box| (0.11) | (Luk 1:76) | 3 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28. |
| (0.11) | (Luk 1:50) | 3 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty. |
| (0.11) | (Luk 1:28) | 4 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually. |
| (0.11) | (Mar 12:2) | 1 sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected. |
| (0.11) | (Mar 10:21) | 2 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
| (0.11) | (Mar 4:30) | 1 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 26. |
| (0.11) | (Mar 2:5) | 2 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving. |
| (0.11) | (Mat 19:21) | 2 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
| (0.11) | (Mat 12:28) | 1 sn God’s kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. |
| (0.11) | (Mat 9:2) | 5 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving. |
| (0.11) | (Mat 6:33) | 1 sn God’s kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. |
| (0.11) | (Zep 1:9) | 2 tn The referent of “their master” is unclear. The king or a pagan god may be in view. |
| (0.11) | (Hab 1:3) | 2 sn Habakkuk complains that God tolerates social injustice and fails to intervene on behalf of the oppressed (put up with wrongdoing). |
| (0.11) | (Dan 3:23) | 2 sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions. |
| (0.11) | (Dan 2:28) | 1 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel. |
| (0.11) | (Eze 28:2) | 4 tn Heb “and you made your heart/mind (לֵב, lev) like the heart/mind of gods.” |
| (0.11) | (Eze 1:1) | 5 tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3 and 40:2. |
| (0.11) | (Jer 49:26) | 1 tn Heb “Oracle of Yahweh of Armies.” For this title for God see the study note on 2:19. |
| (0.11) | (Jer 10:16) | 4 sn For this rendering of the name for God and its significance see 2:19 and the study note there. |
| (0.11) | (Jer 9:14) | 2 tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT). |
