Discovery Box| (0.03) | (Job 6:10) | 6 sn The “words” are the divine decrees of God’s providence, the decisions that he makes in his dealings with people. Job cannot conceal these—he knows what they are. What Job seems to mean by this clause in this verse is that there is nothing that would hinder his joy of dying for he has not denied or disobeyed God’s plan. |
| (0.03) | (2Ch 24:13) | 2 tn Heb “and they caused the house of God to stand according to its measurements and they strengthened it.” |
| (0.03) | (2Ch 20:33) | 1 tn Heb “and still the people did not set their heart[s] on the God of their fathers.” |
| (0.03) | (2Ch 4:11) | 2 tn Heb “Huram finished doing all the work which he did for King Solomon [on] the house of God.” |
| (0.03) | (1Ch 17:21) | 6 tn Heb “from Egypt, nations.” The parallel text in 2 Sam 7:23 reads “from Egypt, nations and its gods.” |
| (0.03) | (2Ki 8:2) | 1 tn Heb “and the woman got up and did according to the word of the man of God.” |
| (0.03) | (2Sa 22:1) | 1 sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18. |
| (0.03) | (1Sa 2:24) | 1 tc The LXX reads “the report…is not good, so that the people do not serve God.” |
| (0.03) | (Deu 33:8) | 2 tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi. |
| (0.03) | (Deu 32:21) | 1 sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39. |
| (0.03) | (Deu 11:12) | 1 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall. |
| (0.03) | (Deu 6:14) | 1 tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.03) | (Num 13:32) | 1 tn Or “an evil report,” i.e., one that was a defamation of the grace of God. |
| (0.03) | (Exo 23:20) | 2 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do. |
| (0.03) | (Exo 22:20) | 2 tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed. |
| (0.03) | (Exo 21:12) | 1 sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred. |
| (0.03) | (Exo 20:20) | 1 tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would. |
| (0.03) | (Exo 14:17) | 3 tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt. |
| (0.03) | (Exo 8:19) | 2 tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics). |
| (0.03) | (Exo 5:22) | 4 sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations. |
