Discovery Box| (0.43780435616438) | (Act 8:33) |
3 sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent. |
| (0.43780435616438) | (Act 9:23) |
1 sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54). |
| (0.43780435616438) | (Act 10:17) |
3 sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing. |
| (0.43780435616438) | (Act 14:12) |
3 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury). |
| (0.43780435616438) | (Act 15:18) |
1 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them. |
| (0.43780435616438) | (Act 28:15) |
1 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire. |
| (0.43780435616438) | (Rom 8:33) |
1 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here). |
| (0.43780435616438) | (Rom 8:37) |
2 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned. |
| (0.43780435616438) | (1Co 11:14) |
1 sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design. |
| (0.43780435616438) | (2Co 7:9) |
2 tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata qeon). The same phrase occurs in vv. 10 and 11. |
| (0.43780435616438) | (2Co 10:4) |
2 tn Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.” |
| (0.43780435616438) | (Heb 1:9) |
1 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows. |
| (0.43780435616438) | (Heb 11:33) |
2 sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40). |
| (0.43780435616438) | (Heb 12:13) |
1 sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.” |
| (0.43780435616438) | (Rev 17:17) |
3 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out. |
| (0.42398776712329) | (Gen 1:1) |
2 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.” |
| (0.42398776712329) | (Gen 6:5) |
1 sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good. |
| (0.42398776712329) | (Exo 7:20) |
5 sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25). |
| (0.42398776712329) | (Exo 9:16) |
3 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. |
| (0.42398776712329) | (Exo 34:6) |
5 sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness. |
