Discovery Box| (0.03) | (Job 7:8) | 1 sn The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late. |
| (0.03) | (Job 5:16) | 2 tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b. |
| (0.03) | (Ezr 2:63) | 3 sn The Urim and Thummim were two objects used to determine God’s will; there is no clear evidence of their size or shape, or the material from which they were made. |
| (0.03) | (2Ch 36:16) | 2 tn All three verbal forms (“mocked,” “despised,” and “ridiculed”) are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God’s prophetic messengers. |
| (0.03) | (2Ch 32:17) | 2 tn Heb “Like the gods of the nations of the lands who did not rescue their people from my hand, so the god of Hezekiah will not rescue his people from my hand.” |
| (0.03) | (2Ch 20:29) | 1 tn Heb “and the terror of God [or “a great terror”] was upon all the kingdoms of the lands.” It is uncertain if אֱלֹהִים (ʾelohim) should be understood as a proper name here (“God”), or taken in an idiomatic superlative sense. |
| (0.03) | (2Ch 20:6) | 2 tn Heb “are you not God in heaven?” The rhetorical question expects the answer “yes,” resulting in the positive statement “you are the God who lives in heaven” employed in the translation. |
| (0.03) | (2Ch 6:18) | 1 tn Heb “Indeed, can God really live with mankind on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which is reflected in the translation “God does not really live with mankind on the earth.” |
| (0.03) | (2Ki 1:3) | 1 tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. |
| (0.03) | (2Sa 22:47) | 4 tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.” |
| (0.03) | (2Sa 22:22) | 2 tn Heb “I have not acted wickedly from my God.” The statement is elliptical, the idea being, “I have not acted wickedly and, in so doing, departed from my God.” |
| (0.03) | (2Sa 22:9) | 4 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (see Job 41:21), which he then hurls as weapons (see Ps 120:4). |
| (0.03) | (2Sa 22:3) | 1 tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading אֱלֹהַי (ʾelohay, “my God”) rather than MT’s אֱלֹהֵי (ʾelohe, “the God of”). See Ps 18:2. |
| (0.03) | (2Sa 7:23) | 6 tn Heb “from Egypt, nations and their gods.” The LXX has “nations and tents,” which reflects a mistaken metathesis of letters in אֶלֹהָיו (ʾelohayv, “its gods”) and אֹהָלָיו (ʾohalayv, “its tents”). |
| (0.03) | (1Sa 2:32) | 1 tn Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29). |
| (0.03) | (1Sa 2:29) | 2 tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation. |
| (0.03) | (Jos 24:19) | 5 sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually causes God to decree unconditionally the nation’s exile. |
| (0.03) | (Deu 32:12) | 1 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view. |
| (0.03) | (Deu 32:5) | 3 tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary. |
| (0.03) | (Deu 2:34) | 2 sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant. |
