Discovery Box| (0.25) | (Luk 14:26) | 1 tn This figurative use operates on a relative scale. God is to be loved more than family or self. |
| (0.25) | (Psa 70:4) | 1 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God. |
| (0.25) | (Psa 59:10) | 1 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.” |
| (0.25) | (1Jo 4:7) | 1 tn This ὅτι (hoti) is causal, giving the reason why the readers, as believers, ought to love one another: because love comes from God. The next clause, introduced by καί (kai), does not give a second reason (i.e., is not related to the ὅτι clause), but introduces a second and additional thought: Everyone who loves is fathered by God and knows God. |
| (0.25) | (Psa 45:7) | 3 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.” |
| (0.25) | (Job 4:6) | 1 tn The word יִרְאָה (yirʾah, “fear”) in this passage refers to Job’s fear of the Lord, his reverential devotion to God. H. H. Rowley (Job [NCBC], 46) says that on the lips of Eliphaz the word almost means “your religion.” He refers to Moffatt’s translation, “Let your religion reassure you.” |
| (0.25) | (Psa 37:28) | 1 tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior. |
| (0.25) | (Psa 33:5) | 1 tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of equity and justice causes him to actively promote these principles as he governs the world. |
| (0.25) | (Gen 44:18) | 1 tn Heb “Please my lord, let your servant speak a word into the ears of my lord.” |
| (0.25) | (Rom 5:5) | 1 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (hē agapē tou theou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121). |
| (0.25) | (Num 14:19) | 2 tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier. |
| (0.24) | (Psa 77:8) | 1 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line). |
| (0.24) | (Exo 3:16) | 2 sn “The God of your fathers” is in simple apposition to the name “the Lord” (Heb “Yahweh”) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title “God of my/your/our father(s)” was widely used in the ancient Near East and also in Genesis (26:24; 28:13; 31:5, 29; 46:1, 3; N. M. Sarna, Exodus [JPSTC], 268). |
| (0.24) | (Eph 6:24) | 2 tn Grk “without corruption.” The term “love” is not found at the end of the sentence, but is supplied to clarify the sense in English. The term “undying” which modifies it captures the sense of the kind of love the author is referring to here. He is saying that God’s grace will be with those whose love for Jesus never ceases. |
| (0.24) | (1Jo 5:1) | 4 sn Also loves the child fathered by him. Is the meaning of 5:1b a general observation or a specific statement about God and Christians? There are three ways in which the second half of 5:1 has been understood: (1) as a general statement, proverbial in nature, applying to any parent: “everyone who loves the father also loves the child fathered by him.” (2) This has also been understood as a statement that is particularly true of one’s own parent: “everyone who loves his own father also loves the (other) children fathered by him (i.e., one’s own brothers and sisters).” (3) This could be understood as a statement which refers particularly to God, in light of the context (5:1a): “everyone who loves God who fathered Christians also loves the Christians who are fathered by God.” Without doubt options (2) and (3) are implications of the statement in its present context, but it seems most probable that the meaning of the statement is more general and proverbial in nature (option 1). This is likely because of the way in which it is introduced by the author with πᾶς ὁ (pas ho) + participle. The author could have been more explicit and said something like, “everyone who loves God also loves God’s children” had he intended option (3) without ambiguity. Yet that, in context, is the ultimate application of the statement because it ultimately refers to the true Christian who, because he loves God, also loves the brethren, those who are God’s offspring. This is the opposite of 4:20, where the author asserted that the opponents, who profess to love God but do not love the brethren, cannot really love God because they do not love the brethren. |
| (0.24) | (Jud 1:12) | 5 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainō) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome. |
| (0.24) | (Heb 9:20) | 1 tn Grk “which God commanded for you (or in your case).” |
| (0.24) | (1Th 1:8) | 2 tn Grk “your faith in God has gone out.” |
| (0.24) | (Jer 7:6) | 4 tn Heb “going after other gods to your ruin.” |
| (0.24) | (Psa 72:1) | 3 tn Heb “O God, your judgments to [the] king give.” |
