Discovery Box| (0.18) | (Ezr 9:2) | 1 tn Heb “the holy seed,” referring to the Israelites as God’s holy people. |
| (0.18) | (2Ch 7:14) | 2 tn Heb “seek my face,” where “my face” is figurative for God’s presence and acceptance. |
| (0.18) | (2Ch 6:36) | 1 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity. |
| (0.18) | (2Ch 6:37) | 1 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity. |
| (0.18) | (1Ch 13:3) | 2 tn Heb “him.” In this case, seeking God’s will is what is implied. |
| (0.18) | (1Ki 12:22) | 1 tn Heb “and the word of God came to Shemaiah the man of God, saying.” |
| (0.18) | (1Sa 7:8) | 2 tc The LXX reads “your God” rather than the MT’s “our God.” |
| (0.18) | (Deu 28:13) | 1 tn Heb “the Lord your God’s.” See note on “he” in 28:8. |
| (0.18) | (Deu 3:24) | 3 tn Heb “your strong hand” (so NIV), a symbol of God’s activity. |
| (0.18) | (Gen 45:7) | 3 tn The infinitive gives a second purpose for God’s action. |
| (0.18) | (Gen 19:24) | 1 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action. |
| (0.18) | (Gen 1:28) | 2 tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation. |
| (0.18) | (Act 15:7) | 3 sn God chose. The theme of God’s sovereign choice is an important point because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice. |
| (0.18) | (Luk 11:20) | 1 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19). |
| (0.18) | (Psa 14:1) | 1 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel. |
| (0.17) | (1Pe 3:18) | 5 sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).” |
| (0.17) | (Psa 81:1) | 1 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience. |
| (0.17) | (Exo 18:15) | 1 tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law. |
| (0.17) | (Heb 1:9) | 1 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows. |
| (0.17) | (2Co 10:4) | 2 tn Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.” |
