Discovery Box| (0.53926378431373) | (Gen 19:29) |
4 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world. |
| (0.53926378431373) | (Gen 21:17) |
3 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. God%27s&tab=notes" ver="">16. |
| (0.53926378431373) | (Gen 28:3) |
1 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1. |
| (0.53926378431373) | (Gen 32:2) |
2 sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob. |
| (0.53926378431373) | (Gen 32:30) |
4 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse. |
| (0.53926378431373) | (Gen 33:10) |
4 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.” |
| (0.53926378431373) | (Gen 42:28) |
3 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question. |
| (0.53926378431373) | (Gen 43:14) |
1 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1. |
| (0.53926378431373) | (Gen 45:5) |
2 sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation. |
| (0.53926378431373) | (Gen 48:3) |
1 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1. |
| (0.53926378431373) | (Gen 50:20) |
2 tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.” |
| (0.53926378431373) | (Exo 4:22) |
1 tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects. |
| (0.53926378431373) | (Exo 5:22) |
4 sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations. |
| (0.53926378431373) | (Exo 8:19) |
2 tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics). |
| (0.53926378431373) | (Exo 14:17) |
3 tn For the comments on this verb see the discussion in v. God%27s&tab=notes" ver="">4. God would get glory by defeating Egypt. |
| (0.53926378431373) | (Exo 21:12) |
1 sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred. |
| (0.53926378431373) | (Exo 23:20) |
2 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do. |
| (0.53926378431373) | (Exo 32:7) |
2 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt. |
| (0.53926378431373) | (Exo 33:21) |
1 tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing. |
| (0.53926378431373) | (Num 13:32) |
1 tn Or “an evil report,” i.e., one that was a defamation of the grace of God. |
