Discovery BoxPsalms 34:18
Context34:18 The Lord is near the brokenhearted;
he delivers 1 those who are discouraged. 2
Psalms 46:1
ContextFor the music director; by the Korahites; according to the alamoth style; 4 a song.
46:1 God is our strong refuge; 5
he is truly our helper in times of trouble. 6
Psalms 46:5
Context46:5 God lives within it, 7 it cannot be moved. 8
God rescues it 9 at the break of dawn. 10
Deuteronomy 4:7
Context4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him?
Deuteronomy 4:1
Context4:1 Now, Israel, pay attention to the statutes and ordinances 11 I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, 12 is giving you.
Deuteronomy 18:1
Context18:1 The Levitical priests 13 – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. 14
Deuteronomy 18:1
Context18:1 The Levitical priests 15 – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. 16
Isaiah 58:9
Context58:9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must 17 remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
John 14:23
Context14:23 Jesus replied, 18 “If anyone loves me, he will obey 19 my word, and my Father will love him, and we will come to him and take up residence with him. 20
James 4:8
Context4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. 21
[34:18] 1 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:18] 2 tn Heb “the crushed in spirit.”
[46:1] 3 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 4 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 5 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 6 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[46:5] 7 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 8 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
[46:5] 9 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 10 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[4:1] 11 tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.
[4:1] 12 tn Heb “fathers” (also in vv. 31, 37).
[18:1] 13 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
[18:1] 14 sn Of his inheritance. This is a figurative way of speaking of the produce of the land the
[18:1] 15 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
[18:1] 16 sn Of his inheritance. This is a figurative way of speaking of the produce of the land the
[58:9] 17 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.
[14:23] 18 tn Grk “answered and said to him.”
[14:23] 20 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
[4:8] 21 tn Or “two-minded” (the same description used in 1:8).
