Discovery Box| (0.40) | (Gen 7:23) | 1 tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity. |
| (0.40) | (Gen 5:32) | 1 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons. |
| (0.40) | (Gen 5:22) | 2 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.” |
| (0.40) | (Gen 2:3) | 2 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons. |
| (0.40) | (Job 16:1) | 1 sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8-17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death. |
| (0.40) | (Job 21:1) | 1 sn In this chapter Job actually answers the ideas of all three of his friends. Here Job finds the flaw in their argument—he can point to wicked people who prosper. But whereas in the last speech, when he looked on his suffering from the perspective of his innocence, he found great faith and hope, in this chapter when he surveys the divine government of the world, he sinks to despair. The speech can be divided into five parts: he appeals for a hearing (2-6), he points out the prosperity of the wicked (7-16), he wonders exactly when the godless suffer (17-22), he shows how death levels everything (23-26), and he reveals how experience contradicts his friends’ argument (27-34). |
| (0.39) | (Pro 30:2) | 3 tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all. On the other hand he may simply be employing sarcasm. He says what others think, knowing that it is not true. |
| (0.39) | (Exo 10:16) | 3 sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness—but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.” |
| (0.39) | (Exo 2:12) | 1 tn The text literally says, “and he turned thus and thus” (וַיִּפֶן כֹּה וָכֹה, vayyifen koh vakhoh). It may indicate that he turned his gaze in all directions to ascertain that no one would observe what he did. Or, as B. Jacob argues, it may mean that he saw that there was no one to do justice and so he did it himself (Exodus, 37-38, citing Isa 59:15-16). |
| (0.39) | (Gen 22:5) | 5 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection. |
| (0.37) | (Job 22:29) | 2 tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray]. |
| (0.37) | (Job 3:20) | 1 sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26). |
| (0.37) | (Gen 19:28) | 3 sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?” |
| (0.35) | (Heb 9:12) | 1 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.” |
| (0.35) | (Eph 4:11) | 1 tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “he himself” as this seems to lay emphasis on the “he.” |
| (0.35) | (Gal 2:12) | 2 tn Grk “he drew back.” If ἑαυτόν (heauton) goes with both ὑπέστελλεν (hupestellen) and ἀφώριζεν (aphōrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a). |
| (0.35) | (2Co 2:1) | 3 sn Paul was not speaking absolutely about not making another visit, but meant he did not want to come to the Corinthians again until the conflict he mentioned in 2 Cor 2:4-11 was settled. |
| (0.35) | (Rom 9:17) | 1 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh. |
| (0.35) | (Act 26:19) | 2 sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God. |
| (0.35) | (Act 24:12) | 5 sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city. |
