Discovery Box| (0.03) | (Job 1:19) | 2 sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 30:4; Luke 8:24-25). |
| (0.03) | (Job 1:11) | 2 sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity. |
| (0.03) | (Job 1:11) | 4 tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough, but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God. |
| (0.03) | (Job 1:6) | 1 sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong. |
| (0.03) | (2Ch 31:21) | 1 tn Heb “and in all the work which he began with regard to the service of the house of God and with respect to the law and with respect to the commandment, to seek his God; with all his heart he acted and he succeeded.” |
| (0.03) | (2Ch 28:23) | 1 tn Heb “the gods of Damascus, the ones who had defeated him.” The words “he thought” are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that “the kings” has been accidentally omitted after “gods of.” See v. 23b. |
| (0.03) | (2Ch 7:20) | 1 tn Heb “them.” The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God’s rejection of his people—he has stopped addressing them as “you” and begun addressing them as “them.” However, the switch is awkward and confusing in English, so the translation maintains the direct address style. |
| (0.03) | (1Ch 12:22) | 1 tn Heb “for at the time of day in a day they were coming to David to help him until [there was] a great camp like the camp of God.” The term אֱלֹהִים (ʾelohim, “God”) is probably used idiomatically here to indicate the superlative. |
| (0.03) | (2Ki 18:34) | 3 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 33, 35). |
| (0.03) | (2Ki 7:19) | 3 tn In the Hebrew text vv. 18-19a are one lengthy sentence, “When the man of God spoke to the king…, the officer replied to the man of God, ‘Look…so soon?’” The translation divides this sentence up for stylistic reasons. |
| (0.03) | (2Sa 22:34) | 2 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19. |
| (0.03) | (1Sa 4:7) | 1 tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form. |
| (0.03) | (1Sa 3:17) | 2 tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.” |
| (0.03) | (1Sa 2:5) | 3 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15. |
| (0.03) | (1Sa 2:9) | 1 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b. |
| (0.03) | (1Sa 1:11) | 3 tn The verbs זָכַר (zakar) and שָׁכַח (shakhakh) are often translated “remember” and “forget.” But their meaning is not as narrow as the English terms. Hannah is not concerned with God’s memory capacity but about keeping her in mind to grant her request. |
| (0.03) | (Jdg 13:18) | 1 tn Heb “Why do you ask for my name, for it is incomprehensible?” The Hebrew adjective e פִּלְאִי (pilʾi, “wonderful, incomprehensible”) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God’s knowledge is described as incomprehensible and unattainable. |
| (0.03) | (Deu 32:21) | 4 tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, loʾ ʿam) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23). |
| (0.03) | (Deu 32:15) | 1 sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475). |
| (0.03) | (Deu 32:10) | 7 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 protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16. |
