Psalms 29:3

29:3 The Lord’s shout is heard over the water; ¹ 

the majestic God thunders, ² 

the Lord appears over the surging water. ³ 

Acts 7:2

7:2 So he replied, ⁴  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁵  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 7:2

7:2 So he replied, ⁶  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁷  Abraham when he was in Mesopotamia, before he settled in Haran,

Colossians 4:4-6

4:4 Pray that I may make it known as I should. ⁸  4:5 Conduct yourselves ⁹  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[29:3]  ¹ tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.

[29:3]  ² tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.

[29:3]  ³ tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.

[7:2]  ⁴ tn Grk “said.”

[7:2]  ⁵ tn Or “ancestor”; Grk “father.”

[7:2]  ⁶ tn Grk “said.”

[7:2]  ⁷ tn Or “ancestor”; Grk “father.”

[4:4]  ⁸ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ⁹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).