Discovery Box| (0.04) | (Jos 24:10) | 2 tn Heb “blessing.” Balaam’s “blessings” were actually prophecies of how God would prosper Israel. |
| (0.04) | (Jos 23:16) | 2 tn Heb “and you walk and serve other gods and bow down to them.” |
| (0.04) | (Deu 32:4) | 1 tc The LXX reads Θεός (theos, “God”) for the MT’s “Rock.” |
| (0.04) | (Deu 20:18) | 1 tn Heb “to do according to all their abominations which they do for their gods.” |
| (0.04) | (Deu 18:16) | 1 tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.” |
| (0.04) | (Deu 16:19) | 2 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.” |
| (0.04) | (Deu 5:7) | 1 tn Heb “there must not be for you other gods.” The expression “for you” indicates possession. |
| (0.04) | (Deu 4:3) | 3 tn Or “followed the Baal of Peor” (so NAB, NIV, NRSV), referring to the pagan god Baal. |
| (0.04) | (Exo 23:13) | 3 sn See also Ps 16:4, where David affirms his loyalty to God with this expression. |
| (0.04) | (Exo 21:13) | 2 tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control. |
| (0.04) | (Exo 17:15) | 1 sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar—God gave them the victory. |
| (0.04) | (Exo 17:3) | 3 sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them. |
| (0.04) | (Exo 7:4) | 2 tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy. |
| (0.04) | (Exo 4:16) | 5 sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses. |
| (0.04) | (Exo 4:17) | 1 sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency. |
| (0.04) | (Exo 3:12) | 1 tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God. |
| (0.04) | (Exo 3:5) | 1 tn Heb “And he”; the referent (God) has been specified in the translation for clarity. |
| (0.04) | (Gen 32:12) | 1 sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer. |
| (0.04) | (Gen 31:42) | 2 tn Heb “My oppression and the work of my hands God saw.” |
| (0.04) | (Gen 28:19) | 1 tn The name Bethel means “house of God” in Hebrew (see v. 17). |
