Discovery Box| (0.04) | (Job 29:3) | 3 sn Lamp and light are symbols of God’s blessings of life and all the prosperous and good things it includes. |
| (0.04) | (Job 26:11) | 2 sn The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God’s rebuke, for they create terror. |
| (0.04) | (Job 24:22) | 1 tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity. |
| (0.04) | (Job 23:14) | 2 sn The text is saying that many similar situations are under God’s rule of the world—his plans are infinite. |
| (0.04) | (Job 17:11) | 1 tn This term usually means “plans; devices” in a bad sense, although it can be used of God’s plans (see e.g., Zech 8:15). |
| (0.04) | (Job 12:23) | 3 sn The rise and fall of nations, which does not seem to be governed by any moral principle, is for Job another example of God’s arbitrary power. |
| (0.04) | (Job 12:13) | 2 sn A. B. Davidson (Job, 91) says, “These attributes of God’s [sic] confound and bring to nought everything bearing the same name among men.” |
| (0.04) | (Job 9:13) | 1 sn The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13-14). |
| (0.04) | (Job 7:12) | 2 tn The imperfect verb here receives the classification of obligatory imperfect. Job wonders if he is such a threat to God that God must do this. |
| (0.04) | (2Ch 25:20) | 2 tn Heb “because it was from God in order to give them into the hand because they sought the gods of Edom.” |
| (0.04) | (1Ch 17:21) | 2 tn Heb “whose God,” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons. |
| (0.04) | (1Ch 16:15) | 2 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 16-18 make clear. |
| (0.04) | (1Ch 13:10) | 3 sn The modern reader might think God seemed to overreact here, but Israel needed a vivid object lesson of God’s holiness. By loading the ark on a cart, David had violated the instructions in God’s law (Exod 25:12-14; Num 4:5-6, 15). Uzzah’s action, however innocent it may seem, betrayed a certain lack of reverence for God’s presence. God had to remind his people that his holiness could not under any circumstances be violated. |
| (0.04) | (2Sa 14:16) | 5 tn Heb “from the inheritance of God.” The expression refers to the property that was granted to her family line in the division of the land authorized by God. |
| (0.04) | (2Sa 7:23) | 2 tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons. |
| (0.04) | (Jdg 9:46) | 3 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El. |
| (0.04) | (Jdg 2:20) | 4 tn Heb “and has not listened to my voice.” The expression “to not listen to [God’s] voice” is idiomatic here for disobeying him. |
| (0.04) | (Deu 1:8) | 3 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land. |
| (0.04) | (Num 21:2) | 1 tn The Hebrew text uses a cognate accusative with the verb: “Israel vowed a vow.” The Israelites were therefore determined with God’s help to defeat Arad. |
| (0.04) | (Num 6:11) | 3 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper. |
