Discovery Box| (0.59862254901961) | (Luk 11:20) |
1 sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19). |
| (0.59862254901961) | (Luk 22:69) |
3 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. |
| (0.59862254901961) | (Act 7:20) |
1 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2). |
| (0.59862254901961) | (Act 15:7) |
3 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice. |
| (0.59862254901961) | (Jam 1:8) |
1 sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God. |
| (0.59862254901961) | (1Jo 3:17) |
3 tn Here a subjective genitive, indicating God’s love for us – the love which comes from God – appears more likely because of the parallelism with “eternal life” (ζωὴν αἰώνιον, zwhn aiwnion) in God%27s&tab=notes" ver="">3:15, which also comes from God. |
| (0.59236680392157) | (Gen 4:15) |
4 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation. |
| (0.59236680392157) | (Gen 17:22) |
1 sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene. |
| (0.59236680392157) | (Gen 35:10) |
1 sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28. |
| (0.59236680392157) | (Exo 23:7) |
4 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can. |
| (0.59236680392157) | (Num 6:11) |
3 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper. |
| (0.59236680392157) | (Deu 29:12) |
1 tn Heb “for you to pass on into the covenant of the Lord your God and into his oath, which the Lord your God is cutting with you today.” |
| (0.59236680392157) | (Jdg 9:46) |
3 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El. |
| (0.59236680392157) | (2Sa 7:23) |
2 tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons. |
| (0.59236680392157) | (2Sa 14:16) |
5 tn Heb “from the inheritance of God.” The expression refers to the property that was granted to her family line in the division of the land authorized by God. |
| (0.59236680392157) | (2Ki 1:16) |
3 tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?” |
| (0.59236680392157) | (1Ch 17:21) |
2 tn Heb “whose God,” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons. |
| (0.59236680392157) | (Job 7:12) |
2 tn The imperfect verb here receives the classification of obligatory imperfect. Job wonders if he is such a threat to God that God must do this. |
| (0.59236680392157) | (Job 21:14) |
2 sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah. |
| (0.59236680392157) | (Job 24:22) |
1 tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity. |
