Discovery Box| (0.04) | (Jer 38:17) | 1 tn Heb “Yahweh, the God of Armies, the God of Israel.” Cf. 7:3 and 35:17 and see the study note on 2:19. |
| (0.04) | (Jer 21:5) | 1 tn Heb “with outstretched hand and with strong arm.” These are, of course, figurative of God’s power and might. He does not literally have hands and arms. |
| (0.04) | (Jer 15:19) | 3 sn For the classic statement of the prophet as God’s “mouth/mouthpiece,” = “spokesman,” see Exod 4:15-16; 7:1-2. |
| (0.04) | (Isa 57:11) | 3 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences. |
| (0.04) | (Isa 55:2) | 6 sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6). |
| (0.04) | (Isa 42:25) | 4 sn It is not that he did not know about the war, but he did not attribute this to God’s wrath. |
| (0.04) | (Isa 33:11) | 2 sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive. |
| (0.04) | (Isa 2:3) | 2 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by. |
| (0.04) | (Ecc 2:24) | 7 sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2). |
| (0.04) | (Pro 15:3) | 2 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil. |
| (0.04) | (Pro 13:22) | 1 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners. |
| (0.04) | (Pro 11:24) | 2 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy. |
| (0.04) | (Psa 139:17) | 2 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist. |
| (0.04) | (Psa 119:119) | 2 sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules. |
| (0.04) | (Psa 119:86) | 1 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted. |
| (0.04) | (Psa 114:1) | 1 sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people. |
| (0.04) | (Psa 105:8) | 1 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear. |
| (0.04) | (Psa 105:28) | 2 tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders. |
| (0.04) | (Psa 93:5) | 3 sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a). |
| (0.04) | (Psa 92:7) | 2 sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off. |
