Discovery BoxExodus 9:15-16
Context9:15 For by now I could have stretched out 1 my hand and struck you and your people with plague, and you would have been destroyed 2 from the earth. 9:16 But 3 for this purpose I have caused you to stand: 4 to show you 5 my strength, and so that my name may be declared 6 in all the earth.
Joshua 7:9
Context7:9 When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us 7 from the earth. What will you do to protect your great reputation?” 8
Joshua 7:1
Context7:1 But the Israelites disobeyed the command about the city’s riches. 9 Achan son of Carmi, son of Zabdi, 10 son of Zerah, from the tribe of Judah, stole some of the riches. 11 The Lord was furious with the Israelites. 12
Joshua 17:1
Context17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. 13 The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. 14 They were assigned Gilead and Bashan. 15
Joshua 17:1
Context17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. 16 The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. 17 They were assigned Gilead and Bashan. 18
Joshua 8:1
Context8:1 The Lord told Joshua, “Don’t be afraid and don’t panic! 19 Take the whole army with you and march against Ai! 20 See, I am handing over to you 21 the king of Ai, along with his people, city, and land.
Joshua 18:1
Context18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 22 Though they had subdued the land, 23
Joshua 18:1
Context18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 24 Though they had subdued the land, 25
Joshua 20:1
Context20:1 The Lord instructed Joshua:
Psalms 67:1-2
ContextFor the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 27 and bless us! 28
May he smile on us! 29 (Selah)
67:2 Then those living on earth will know what you are like;
all nations will know how you deliver your people. 30
Psalms 83:18
Context83:18 Then they will know 31 that you alone are the Lord, 32
the sovereign king 33 over all the earth.
Daniel 4:34-37
Context4:34 But at the end of the appointed time 34 I, Nebuchadnezzar, looked up 35 toward heaven, and my sanity returned to me.
I extolled the Most High,
and I praised and glorified the one who lives forever.
For his authority is an everlasting authority,
and his kingdom extends from one generation to the next.
4:35 All the inhabitants of the earth are regarded as nothing. 36
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 37 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 38 to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated 39 over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 40 in pride.
[9:15] 1 tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.
[9:15] 2 tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”
[9:16] 3 tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”
[9:16] 4 tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.
[9:16] 5 tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.
[9:16] 6 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.
[7:9] 7 tn Heb “and cut off our name.”
[7:9] 8 tn Heb “What will you do for your great name?”
[7:1] 9 tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the
[7:1] 10 tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).
[7:1] 11 tn Heb “took from what was set apart [to the
[7:1] 12 tn Heb “the anger of the
[17:1] 13 tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”
[17:1] 14 tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”
[17:1] 15 tn Heb “Gilead and Bashan belonged to him.”
[17:1] 16 tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”
[17:1] 17 tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”
[17:1] 18 tn Heb “Gilead and Bashan belonged to him.”
[8:1] 19 tn Or perhaps “and don’t get discouraged!”
[8:1] 20 tn Heb “Take with you all the people of war and arise, go up against Ai!”
[8:1] 21 tn Heb “I have given into our hand.” The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.
[18:1] 22 tn Heb “the tent of assembly.”
[18:1] 23 tn Heb “and the land was subdued before them.”
[18:1] 24 tn Heb “the tent of assembly.”
[18:1] 25 tn Heb “and the land was subdued before them.”
[67:1] 26 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
[67:1] 27 tn Or “have mercy on us.”
[67:1] 28 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
[67:1] 29 tn Heb “may he cause his face to shine with us.”
[67:2] 30 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.
[83:18] 31 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 32 tn Heb “that you, your name [is] the
[83:18] 33 tn Traditionally “the Most High.”
[4:34] 35 tn Aram “lifted up my eyes.”
[4:35] 36 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 37 tn Aram “strikes against.”
[4:36] 38 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
[4:36] 39 tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.
