Genesis 19:19

19:19 Your ¹  servant has found favor with you, ²  and you have shown me great ³  kindness ⁴  by sparing ⁵  my life. But I am not able to escape to the mountains because ⁶  this disaster will overtake ⁷  me and I’ll die. ⁸ 

Exodus 33:12-17

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ⁹  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ¹⁰  and also you have found favor in my sight.’ 33:13 Now if I have found favor in your sight, show me ¹¹  your way, that I may know you, ¹²  that I may continue to find ¹³  favor in your sight. And see ¹⁴  that this nation is your people.”

33:14 And the Lord ¹⁵  said, “My presence ¹⁶  will go with you, ¹⁷  and I will give you rest.” ¹⁸ 

33:15 And Moses ¹⁹  said to him, “If your presence does not go ²⁰  with us, ²¹  do not take us up from here. ²²  33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” ²³ 

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ²⁴  you by name.”

Psalms 84:11

84:11 For the Lord God is our sovereign protector. ²⁵ 

The Lord bestows favor ²⁶  and honor;

he withholds no good thing from those who have integrity. ²⁷ 

Psalms 145:20

145:20 The Lord protects those who love him,

but he destroys all the wicked.

Proverbs 3:4

3:4 Then you will find ²⁸  favor and good understanding, ²⁹ 

in the sight of God and people. ³⁰ 

Proverbs 8:35

8:35 For the one who finds me finds ³¹  life

and receives ³²  favor from the Lord.

Proverbs 12:2

12:2 A good person obtains favor from the Lord,

but the Lord ³³  condemns a person with wicked schemes. ³⁴ 

Jeremiah 31:2

Israel Will Be Restored and Join Judah in Worship

31:2 The Lord says,

“The people of Israel who survived

death at the hands of the enemy ³⁵ 

will find favor in the wilderness

as they journey to find rest for themselves.

Luke 1:30

1:30 So ³⁶  the angel said to her, “Do not be afraid, ³⁷  Mary, for you have found favor ³⁸  with God!

Acts 7:46

7:46 He ³⁹  found favor ⁴⁰  with ⁴¹  God and asked that he could ⁴²  find a dwelling place ⁴³  for the house ⁴⁴  of Jacob.

Romans 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁴⁵ 

Romans 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Colossians 1:10

1:10 so that you may live ⁴⁶  worthily of the Lord and please him in all respects ⁴⁷  – bearing fruit in every good deed, growing in the knowledge of God,

Galatians 1:15

1:15 But when the one ⁴⁸  who set me apart from birth ⁴⁹  and called me by his grace was pleased

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 1:18

1:18 Then after three years I went up to Jerusalem ⁵⁰  to visit Cephas ⁵¹  and get information from him, ⁵²  and I stayed with him fifteen days.

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ⁵³ 

Titus 3:7

3:7 And so, ⁵⁴  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ⁵⁵ 

Hebrews 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ⁵⁶ 

Hebrews 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ⁵⁷  with those who heard it in faith. ⁵⁸ 

Hebrews 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ⁵⁹  about which we are speaking, ⁶⁰  under the control of angels.

[19:19]  ¹ tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.

[19:19]  ² tn Heb “in your eyes.”

[19:19]  ³ tn Heb “you made great your kindness.”

[19:19]  ⁴ sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.

[19:19]  ⁵ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ⁶ tn Heb “lest.”

[19:19]  ⁷ tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.

[19:19]  ⁸ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[33:12]  ⁹ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ¹⁰ tn That is, “chosen you.”

[33:13]  ¹¹ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

[33:13]  ¹² tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

[33:13]  ¹³ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

[33:13]  ¹⁴ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

[33:14]  ¹⁵ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ¹⁶ sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

[33:14]  ¹⁷ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ¹⁸ sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

[33:15]  ¹⁹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ²⁰ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ²¹ tn “with us” has been supplied.

[33:15]  ²² tn Heb “from this.”

[33:16]  ²³ sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.

[33:17]  ²⁴ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[84:11]  ²⁵ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ²⁶ tn Or “grace.”

[84:11]  ²⁷ tn Heb “he does not withhold good to those walking in integrity.”

[3:4]  ²⁸ tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).

[3:4]  ²⁹ tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

[3:4]  ³⁰ tn Heb “man.”

[8:35]  ³¹ tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.

[8:35]  ³² tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.

[12:2]  ³³ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

[12:2]  ³⁴ tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

[31:2]  ³⁵ tn Heb “who survived the sword.”

[1:30]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ³⁷ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ³⁸ tn Or “grace.”

[7:46]  ³⁹ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ⁴⁰ tn Or “grace.”

[7:46]  ⁴¹ tn Grk “before,” “in the presence of.”

[7:46]  ⁴² tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ⁴³ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ⁴⁴ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[4:4]  ⁴⁵ tn Grk “not according to grace but according to obligation.”

[1:10]  ⁴⁶ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁷ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:15]  ⁴⁸ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ⁴⁹ tn Grk “from my mother’s womb.”

[1:18]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:18]  ⁵¹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[1:18]  ⁵² tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (Jistorew), particularly in this verse.

[2:11]  ⁵³ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[3:7]  ⁵⁴ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ⁵⁵ tn Grk “heirs according to the hope of eternal life.”

[4:16]  ⁵⁶ tn Grk “for timely help.”

[4:2]  ⁵⁷ tn Or “they were not united.”

[4:2]  ⁵⁸ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[2:5]  ⁵⁹ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ⁶⁰ sn See the previous reference to the world in Heb 1:6.