Discovery Box| (0.04) | (Job 34:27) | 1 tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence”—i.e., successful with God. |
| (0.04) | (Job 13:20) | 2 tn “God” is supplied to the verse, for the address is now to him. Job wishes to enter into dispute with God, but he first appeals that God not take advantage of him with his awesome power. |
| (0.04) | (Job 13:10) | 1 sn Peake’s observation is worth noting, namely, that as Job attacks the unrighteousness of God boldly he nonetheless has confidence in God’s righteousness that would not allow liars to defend him. |
| (0.04) | (Job 9:34) | 2 tn According to some, the reference of this suffix would be to God. The arbiter would remove the rod of God from Job. But others take it as a separate sentence with God removing his rod. |
| (0.04) | (Exo 34:14) | 3 sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character. |
| (0.04) | (Exo 20:23) | 1 tn The direct object of the verb must be “gods of silver.” The prepositional phrase modifies the whole verse to say that these gods would then be alongside the one true God. |
| (0.04) | (Exo 19:23) | 1 tn The construction is emphatic: “because you—you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did. |
| (0.04) | (Gen 45:7) | 1 sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15). |
| (0.04) | (Gen 31:53) | 1 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. Smr and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities. |
| (0.04) | (Gen 15:4) | 1 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram. |
| (0.04) | (Gen 7:1) | 1 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment. |
| (0.04) | (Gen 1:4) | 1 tn Heb “And God saw the light, that it was good.” The verb “saw” in this passage carries the meaning “reflected on,” “surveyed,” “concluded,” “noted.” It is a description of reflection of the mind—it is God’s opinion. |
| (0.04) | (Jud 1:12) | 4 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22. |
| (0.04) | (2Pe 3:4) | 1 tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear. |
| (0.04) | (2Pe 3:9) | 1 tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.” |
| (0.04) | (1Pe 3:12) | 1 tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.” |
| (0.04) | (Act 13:12) | 4 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive). |
| (0.04) | (Act 10:36) | 7 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority. |
| (0.04) | (Act 9:10) | 2 sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17). |
| (0.04) | (Luk 2:29) | 4 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks. |
