Discovery Box| (0.50351098039216) | (Exo 20:20) |
2 tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m). |
| (0.50351098039216) | (Exo 22:28) |
2 tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708). |
| (0.50351098039216) | (Exo 23:26) |
2 sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey. |
| (0.50351098039216) | (Exo 34:10) |
3 sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program. |
| (0.50351098039216) | (Exo 36:1) |
4 tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk. |
| (0.50351098039216) | (Num 5:31) |
1 sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test. |
| (0.50351098039216) | (Num 10:9) |
2 tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them. |
| (0.50351098039216) | (Num 21:2) |
1 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad. |
| (0.50351098039216) | (Num 23:4) |
1 tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa. |
| (0.50351098039216) | (Num 23:8) |
1 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them. |
| (0.50351098039216) | (Num 23:20) |
2 sn The reference is probably to the first speech, where the |
| (0.50351098039216) | (Num 23:23) |
3 tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.” |
| (0.50351098039216) | (Num 25:13) |
1 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions. |
| (0.50351098039216) | (Deu 1:8) |
3 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land. |
| (0.50351098039216) | (Deu 2:7) |
5 tn Heb “the |
| (0.50351098039216) | (Deu 4:3) |
1 tc The LXX and Syriac read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in Deut 3:29. |
| (0.50351098039216) | (Deu 4:19) |
7 sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. God%27s&tab=notes" ver="">20, as well as Deut 32:9. |
| (0.50351098039216) | (Deu 6:17) |
1 tn Heb “the commandments of the |
| (0.50351098039216) | (Deu 8:6) |
1 tn Heb “the commandments of the |
| (0.50351098039216) | (Deu 8:20) |
2 tn Heb “listen to the voice of the |
