Discovery BoxPsalms 90:6
Context90:6 in the morning it glistens 1 and sprouts up;
at evening time it withers 2 and dries up.
Psalms 98:4-6
Context98:4 Shout out praises to the Lord, all the earth!
Break out in a joyful shout and sing!
98:5 Sing to the Lord accompanied by a harp,
accompanied by a harp and the sound of music!
98:6 With trumpets and the blaring of the ram’s horn,
shout out praises before the king, the Lord!
Psalms 100:1
ContextA thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
Leviticus 25:9
Context25:9 You must sound loud horn blasts 4 – in the seventh month, on the tenth day of the month, on the Day of Atonement – you must sound the horn in your entire land.
Numbers 10:10
Context10:10 “Also in the time when you rejoice, such as 5 on your appointed festivals or 6 at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may 7 become 8 a memorial for you before your God: I am the Lord your God.”
Numbers 23:21
Context23:21 He 9 has not looked on iniquity in Jacob, 10
nor has he seen trouble 11 in Israel.
The Lord their God is with them;
his acclamation 12 as king is among them.
Isaiah 52:7-8
Context52:7 How delightful it is to see approaching over the mountains 13
the feet of a messenger who announces peace,
a messenger who brings good news, who announces deliverance,
who says to Zion, “Your God reigns!” 14
52:8 Listen, 15 your watchmen shout;
in unison they shout for joy,
for they see with their very own eyes 16
the Lord’s return to Zion.
Nahum 1:15
Context1:15 (2:1) 17 Look! A herald is running 18 on the mountains!
A messenger is proclaiming deliverance: 19
“Celebrate your sacred festivals, O Judah!
Fulfill your sacred vows to praise God! 20
For never again 21 will the wicked 22 Assyrians 23 invade 24 you,
they 25 have been completely destroyed.” 26
Luke 2:10-14
Context2:10 But the angel said to them, “Do not be afraid! Listen carefully, 27 for I proclaim to you good news 28 that brings great joy to all the people: 2:11 Today 29 your Savior is born in the city 30 of David. 31 He is Christ 32 the Lord. 2:12 This 33 will be a sign 34 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 35 2:13 Suddenly 36 a vast, heavenly army 37 appeared with the angel, praising God and saying,
2:14 “Glory 38 to God in the highest,
and on earth peace among people 39 with whom he is pleased!” 40
Romans 10:15
Context10:15 And how are they to preach unless they are sent? As it is written, “How timely 41 is the arrival 42 of those who proclaim the good news.” 43
Romans 10:18
Context10:18 But I ask, have they 44 not heard? 45 Yes, they have: 46 Their voice has gone out to all the earth, and their words to the ends of the world. 47
[90:6] 1 tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.
[90:6] 2 tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final lamed [ל] as dittographic). See Ps 37:2.
[100:1] 3 sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.
[25:9] 4 sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).
[10:10] 5 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”
[10:10] 6 tn The vav (ו) is taken here in its alternative use and translated “or.”
[10:10] 7 tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.
[10:10] 8 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).
[23:21] 9 tn These could be understood as impersonal and so rendered “no one has discovered.”
[23:21] 10 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.
[23:21] 11 tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.
[23:21] 12 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the
[52:7] 13 tn Heb “How delightful on the mountains.”
[52:7] 14 tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
[52:8] 15 tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.
[52:8] 16 tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”
[1:15] 17 sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:15] 18 tn Heb “the feet of a herald.”
[1:15] 19 tn Heb “a messenger of peace.” The Hebrew noun translated “peace” is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7).
[1:15] 20 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the
[1:15] 21 tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).
[1:15] 22 tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.
[1:15] 23 tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”
[1:15] 24 tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”
[1:15] 25 tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.
[1:15] 26 tn Heb “he is completely cut off.”
[2:10] 28 tn Grk “I evangelize to you great joy.”
[2:11] 29 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 30 tn Or “town.” See the note on “city” in v. 4.
[2:11] 31 tn This is another indication of a royal, messianic connection.
[2:11] 32 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:12] 33 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 34 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 35 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 36 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 37 tn Grk “a multitude of the armies of heaven.”
[2:14] 38 sn Glory here refers to giving honor to God.
[2:14] 39 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 40 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[10:15] 41 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”
[10:15] 42 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
[10:15] 43 sn A quotation from Isa 52:7; Nah 1:15.
[10:18] 44 tn That is, Israel (see the following verse).
[10:18] 45 tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
[10:18] 46 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
