Discovery Box| (0.54180470588235) | (Isa 59:9) |
1 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11. |
| (0.54180470588235) | (Jer 16:19) |
1 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God. |
| (0.54180470588235) | (Jer 30:2) |
1 tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel” see the note at 2:19. |
| (0.54180470588235) | (Lam 1:9) |
10 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s. |
| (0.54180470588235) | (Eze 3:14) |
2 sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1). |
| (0.54180470588235) | (Eze 36:22) |
1 sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration. |
| (0.54180470588235) | (Dan 1:6) |
4 sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.” |
| (0.54180470588235) | (Dan 5:3) |
2 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.” |
| (0.54180470588235) | (Hos 1:9) |
4 tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here. |
| (0.54180470588235) | (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. |
| (0.54180470588235) | (Amo 5:5) |
5 sn Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster. |
| (0.54180470588235) | (Jon 1:2) |
8 sn The term wickedness is personified here; it is pictured as ascending heavenward into the very presence of God. This figuratively depicts how God became aware of their evil – it had ascended into heaven right into his presence. |
| (0.54180470588235) | (Jon 2:10) |
1 tn Heb “spoke to.” The fish functions as a literary foil to highlight Jonah’s hesitancy to obey God up to this point. In contrast to Jonah who immediately fled when God commanded him, the fish immediately obeyed. |
| (0.54180470588235) | (Hab 1:12) |
6 tn Heb “Rock” or “Cliff.” This divine epithet views God as a place where one can go to be safe from danger. The translation “Protector” conveys the force of the metaphor (cf. KJV, NEB “O mighty God”). |
| (0.54180470588235) | (Mat 5:3) |
1 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers. |
| (0.54180470588235) | (Mat 7:1) |
1 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action. |
| (0.54180470588235) | (Mat 12:13) |
1 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so. |
| (0.54180470588235) | (Mat 16:22) |
2 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!” |
| (0.54180470588235) | (Mat 26:64) |
2 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. |
| (0.54180470588235) | (Mar 3:5) |
3 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so. |
