Discovery Box| (0.13) | (Deu 4:23) | 1 tn Heb “the Lord your God.” See note on “he” in 4:3. |
| (0.13) | (Deu 4:21) | 1 tn Heb “the Lord your God.” See note on “he” in 4:3. |
| (0.13) | (Deu 4:3) | 3 tn Or “followed the Baal of Peor” (so NAB, NIV, NRSV), referring to the pagan god Baal. |
| (0.13) | (Exo 34:6) | 5 sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness. |
| (0.13) | (Exo 23:13) | 3 sn See also Ps 16:4, where David affirms his loyalty to God with this expression. |
| (0.13) | (Exo 21:13) | 2 tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control. |
| (0.13) | (Exo 20:6) | 1 tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ʿoseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects. |
| (0.13) | (Exo 17:15) | 1 sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar—God gave them the victory. |
| (0.13) | (Exo 17:3) | 3 sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them. |
| (0.13) | (Exo 7:4) | 2 tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy. |
| (0.13) | (Exo 4:16) | 5 sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses. |
| (0.13) | (Exo 4:17) | 1 sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency. |
| (0.13) | (Exo 3:12) | 1 tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God. |
| (0.13) | (Exo 3:5) | 1 tn Heb “And he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Gen 32:12) | 1 sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer. |
| (0.13) | (Gen 31:42) | 2 tn Heb “My oppression and the work of my hands God saw.” |
| (0.13) | (Gen 31:32) | 1 tn Heb “With whomever you find your gods, he will not live.” |
| (0.13) | (Gen 28:19) | 1 tn The name Bethel means “house of God” in Hebrew (see v. 17). |
| (0.13) | (Gen 22:2) | 1 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Gen 21:22) | 1 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection. |
