Discovery Box| (0.03) | (Num 23:20) | 3 tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled. |
| (0.03) | (Num 23:21) | 2 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them. |
| (0.03) | (Exo 33:13) | 3 tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now. |
| (0.03) | (Exo 33:16) | 1 sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways—A Comparative Note,” JQR 70 (1979): 67-70. |
| (0.03) | (Exo 32:12) | 4 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive. |
| (0.03) | (Exo 20:23) | 2 sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255). |
| (0.03) | (Exo 20:19) | 1 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking. |
| (0.03) | (Exo 15:25) | 1 sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184). |
| (0.03) | (Exo 7:25) | 2 tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came. |
| (0.03) | (Exo 6:1) | 3 tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note). |
| (0.03) | (Exo 3:20) | 1 sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19). |
| (0.03) | (Exo 3:16) | 5 tn The second object for the verb is the passive participle הֶעָשׂוּי (heʿasuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel. |
| (0.03) | (Exo 3:7) | 2 sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people. |
| (0.03) | (Gen 49:25) | 2 tn Heb “Shaddai.” See the note on the title “Sovereign God” in Gen 17:1. The preposition אֵת (ʾet) in the Hebrew text should probably be emended to אֵל (ʾel, “God”). |
| (0.03) | (Gen 42:22) | 1 tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder. |
| (0.03) | (Gen 32:12) | 2 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9. |
| (0.03) | (Gen 30:22) | 2 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons. |
| (0.03) | (Gen 24:50) | 2 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will. |
| (0.03) | (Gen 16:11) | 3 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.” |
| (0.03) | (Gen 15:1) | 1 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought. |
