Discovery Box| (0.35) | (Luk 7:9) | 2 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required. |
| (0.35) | (Luk 6:5) | 2 sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath. |
| (0.35) | (Luk 5:8) | 2 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise. |
| (0.35) | (Luk 1:69) | 4 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point. |
| (0.35) | (Luk 1:51) | 1 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance. |
| (0.35) | (Luk 1:5) | 2 sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty. |
| (0.35) | (Mar 12:19) | 1 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV). |
| (0.35) | (Mar 10:2) | 3 tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7). |
| (0.35) | (Mar 2:28) | 1 sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath. |
| (0.35) | (Mat 12:8) | 1 sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath. |
| (0.35) | (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. |
| (0.35) | (Zec 3:10) | 1 sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25). |
| (0.35) | (Zep 3:12) | 2 sn Safety in the Lord’s presence. From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel’s faithful deliverer. |
| (0.35) | (Hab 1:7) | 1 tn Heb “from him his justice, even his lifting up, goes out.” In this context שְׂאֵת (seʾet) probably has the nuance “authority.” See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 150. |
| (0.35) | (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. |
| (0.35) | (Nah 1:2) | 4 tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The Lord will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah). |
| (0.35) | (Hos 4:1) | 4 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will. |
| (0.35) | (Eze 28:22) | 2 tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context. |
| (0.35) | (Eze 20:37) | 2 sn The metaphor may be based in Lev 27:32 (see also Jer 33:13 and Matt 25:32-33). A shepherd would count his sheep as they passed beneath his staff. |
| (0.35) | (Lam 3:32) | 3 tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”), which is reflected in the Latin Vulgate. |
