Discovery Box| (0.57501666666667) | (Jam 4:5) |
2 tn Grk “he”; the referent (God) has been specified in the translation for clarity. |
| (0.57501666666667) | (1Pe 1:2) |
1 sn For obedience and for sprinkling indicates the purpose of their choice or election by God. |
| (0.57501666666667) | (1Pe 2:12) |
2 tn Grk “the Gentiles,” used here of those who are not God’s people. |
| (0.57501666666667) | (1Pe 2:23) |
4 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity. |
| (0.57501666666667) | (1Pe 4:3) |
1 tn Grk “the Gentiles,” used here of those who are not God’s people. |
| (0.57501666666667) | (1Pe 5:3) |
2 tn Grk “the ones allotted,” referring to those God has given over to their care. |
| (0.57501666666667) | (2Pe 1:4) |
1 sn The phrase these things refers to God’s glory and excellence. |
| (0.57501666666667) | (1Jo 3:9) |
4 tn Grk “his”; the referent (God) has been specified in the translation for clarity. |
| (0.57501666666667) | (1Jo 4:13) |
2 tn Grk “in him.” Context indicates that the pronoun refers to God (see 4:12). |
| (0.57501666666667) | (Rev 5:6) |
7 sn See the note on the phrase the seven spirits of God in Rev 4:5. |
| (0.57277329411765) | (Gen 35:5) |
2 tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”). |
| (0.57277329411765) | (Exo 23:10) |
1 sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19). |
| (0.57277329411765) | (Ecc 2:24) |
7 sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2). |
| (0.57164494117647) | (Rom 1:17) |
1 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”). |
| (0.56880419607843) | (Gen 3:6) |
4 sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God. |
| (0.56880419607843) | (Exo 4:10) |
1 sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have. |
| (0.56880419607843) | (Job 9:3) |
3 tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him. |
| (0.55172254901961) | (Exo 3:12) |
4 sn This sign is also a promise from God – “you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out. |
| (0.55172254901961) | (Job 2:9) |
3 tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6). |
| (0.55172254901961) | (Psa 17:14) |
4 sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people. |
