Discovery Box| (0.10) | (Gen 11:7) | 1 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the Lord our God said to us…. And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.” On the chiastic structure of the story, see G. J. Wenham, Genesis (WBC), 1:235. |
| (0.10) | (Isa 63:9) | 2 sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure. |
| (0.10) | (Num 11:16) | 1 sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership—but not to receive it through these circumstances. |
| (0.10) | (Gen 15:6) | 3 tn The verb חָשַׁב (khashav) is a verb of recognition, which can be rendered with words like “think, plan, reckon, impute, consider, assign.” Uniquely in this verse, the verb has two objects (a double accusative) and a prepositional phrase with ל (lamed). Without the double accusative, the syntax of the verb would be straightforward. When the object of the verb is an attribute and the object of the preposition is a person, it means “consider X (the verb’s object) to apply to (ל) Y (person).” This also occurs when imputing guilt to someone (2 Sam 19:20; Ps 32:2); the attribute is functionally applied to someone. When the object of the verb and the object of the preposition are impersonal, it means “consider X to be Z.” Gen 15:6 has two direct objects and both are impersonal. The closest parallels use an additional preposition. For example, Job 19:11, “He considers me (object suffix) like (כ; kaf) his enemies toward (ל) him,” and Job 33:10 He considers me (object suffix) to be (ל) an enemy toward (ל) him.” So the normal uses of the verb include considering a trait or evaluation to apply to a person, and also considering one thing to be [like] another. The translation takes the two impersonal objects of the verb (the double accusative) as being equated, while the preposition (ל) indicates that the attribute is imputed to the personal object of the preposition. That is, the Lord considered it (Abram’s belief) to be צְדָקָה (tsedaqah; “righteousness”), and he imputed this righteousness to Abram. We might suppose different nuances to be possible for how the two accusatives relate. Is one the evidence of the other, the basis for the other, an expression of the other? Or are these questions imposed on the text? We should note that when imputing (חָשַׁב; khashav) guilt, or not imputing (i.e., forgiving) guilt (Ps 32:1-3) the emphasis is on the legal or relational standing. The concept of considering righteousness to apply to someone’s account also occurs without this verb, as in Deut 6:25 and 24:13 “it will be righteousness for you before the Lord your God.” While the act of obedience and motivation for it can be characterized as righteous, the emphasis is on the righteous standing that the obedient person has. Likewise, Abram’s righteous standing before God is of the greatest significance in this passage. |
| (0.10) | (Pro 30:5) | 1 sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point—it is safe to trust the Lord. |
| (0.10) | (2Co 12:19) | 2 tn Or “for your strengthening”; Grk “for your edification.” |
| (0.10) | (Act 3:25) | 2 tn Or “in your offspring”; Grk “in your seed.” |
| (0.10) | (Hag 1:7) | 1 tn Heb “Set your heart upon your ways”; see v. 5. |
| (0.10) | (Nah 3:5) | 2 tn Heb “I will uncover your skirts over your face.” |
| (0.10) | (Mic 5:9) | 1 tn Heb “let your hand be lifted against your adversaries.” |
| (0.10) | (Joe 3:7) | 1 tn Heb “I will return your recompense on your head.” |
| (0.10) | (Eze 24:21) | 1 tn Heb “the pride of your strength” means “your strong pride.” |
| (0.10) | (Eze 16:43) | 1 tn Heb “your way on (your) head I have placed.” |
| (0.10) | (Eze 7:4) | 3 tn “I will set your behavior on your head.” |
| (0.10) | (Eze 5:1) | 2 tn Heb, “pass (it) over your head and your beard.” |
| (0.10) | (Isa 57:12) | 1 tn Heb “I, I will declare your righteousness and your deeds.” |
| (0.10) | (Isa 49:23) | 3 tn Or “at your feet” (NAB, NIV); NLT “from your feet.” |
| (0.10) | (Sos 6:7) | 1 tn Alternately, “your cheeks” or “your temple.” See 4:3. |
| (0.10) | (Ecc 11:9) | 1 tn Heb “in your youth”; or “in your childhood.” |
| (0.10) | (Pro 23:8) | 2 tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.” |
