Discovery Box1 Samuel 16:7
Context16:7 But the Lord said to Samuel, “Don’t be impressed by 1 his appearance or his height, for I have rejected him. God does not view things the way men do. 2 People look on the outward appearance, 3 but the Lord looks at the heart.”
Genesis 6:2
Context6:2 the sons of God 4 saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.
Genesis 6:2
Context6:2 the sons of God 5 saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.
Genesis 14:1
Context14:1 At that time 6 Amraphel king of Shinar, 7 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 8
Genesis 14:1
Context14:1 At that time 9 Amraphel king of Shinar, 10 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 11
Jeremiah 9:23
Context“Wise people should not boast that they are wise.
Powerful people should not boast that they are powerful. 13
Rich people should not boast that they are rich. 14
[16:7] 1 tn Heb “don’t look toward.”
[16:7] 2 tn Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.
[16:7] 3 tn Heb “to the eyes.”
[6:2] 4 sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.
[6:2] 5 sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.
[14:1] 6 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 7 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 8 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[14:1] 9 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 10 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 11 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[9:23] 12 sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the
[9:23] 13 tn Or “Strong people should not brag that they are strong.”
[9:23] 14 tn Heb “…in their wisdom…in their power…in their riches.”
