Discovery Box| (0.53926378431373) | (Rev 19:2) |
4 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed). |
| (0.5366968627451) | (Gen 1:3) |
1 sn God said. By speaking, God brings the world into existence. The efficacious nature of the word of the |
| (0.5366968627451) | (Gen 1:4) |
2 tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works. |
| (0.5366968627451) | (Gen 2:3) |
3 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.” |
| (0.5366968627451) | (Gen 22:2) |
4 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about. |
| (0.5366968627451) | (Gen 32:12) |
1 sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer. |
| (0.5366968627451) | (Exo 4:17) |
1 sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency. |
| (0.5366968627451) | (Exo 7:4) |
2 tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy. |
| (0.5366968627451) | (Exo 17:3) |
3 sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them. |
| (0.5366968627451) | (Exo 20:6) |
1 tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects. |
| (0.5366968627451) | (Num 22:22) |
1 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go. |
| (0.5366968627451) | (1Sa 2:2) |
2 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.” |
| (0.5366968627451) | (1Sa 26:19) |
1 tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21. |
| (0.5366968627451) | (Job 9:24) |
4 sn That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends’ speeches to their logical conclusion – if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God. |
| (0.5366968627451) | (Job 10:4) |
3 sn In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here. |
| (0.5366968627451) | (Job 15:8) |
1 tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the |
| (0.5366968627451) | (Job 16:19) |
1 sn The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness. |
| (0.5366968627451) | (Job 27:2) |
1 tn The expression חַי־אֵל (khay-’el) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.” |
| (0.5366968627451) | (Job 31:23) |
1 tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands. |
| (0.5366968627451) | (Job 34:1) |
1 sn This speech of Elihu focuses on defending God. It can be divided into these sections: Job is irreligious (2-9), God is just (10-15), God is impartial and omniscient (16-30), Job is foolish to rebel (31-37). |
