Discovery Box| (0.13) | (Jer 43:10) | 4 sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history. |
| (0.13) | (Jer 38:17) | 1 tn Heb “Yahweh, the God of Armies, the God of Israel.” Cf. 7:3 and 35:17 and see the study note on 2:19. |
| (0.13) | (Jer 21:5) | 1 tn Heb “with outstretched hand and with strong arm.” These are, of course, figurative of God’s power and might. He does not literally have hands and arms. |
| (0.13) | (Jer 15:19) | 3 sn For the classic statement of the prophet as God’s “mouth/mouthpiece,” = “spokesman,” see Exod 4:15-16; 7:1-2. |
| (0.13) | (Isa 57:11) | 3 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences. |
| (0.13) | (Isa 55:2) | 6 sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6). |
| (0.13) | (Isa 42:25) | 4 sn It is not that he did not know about the war, but he did not attribute this to God’s wrath. |
| (0.13) | (Isa 33:11) | 2 sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive. |
| (0.13) | (Isa 2:3) | 2 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by. |
| (0.13) | (Ecc 2:24) | 7 sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2). |
| (0.13) | (Pro 18:10) | 4 sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31). |
| (0.13) | (Pro 16:33) | 3 sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him. |
| (0.13) | (Pro 15:3) | 2 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil. |
| (0.13) | (Pro 13:22) | 1 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners. |
| (0.13) | (Pro 11:24) | 2 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy. |
| (0.13) | (Pro 10:29) | 1 sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis). |
| (0.13) | (Psa 139:17) | 2 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist. |
| (0.13) | (Psa 119:130) | 1 tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57). |
| (0.13) | (Psa 119:119) | 2 sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules. |
| (0.13) | (Psa 119:86) | 1 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted. |
