¹ sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.

² tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

¹ sn The expression “breaking the arm” indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).

¹ tn Or “gave over…to the power of the sword.” This phrase also occurs in Jer 18:21 and Ps 63:10.

³ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

⁴ sn The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.

¹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

¹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

⁴ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

⁹ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

³ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

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.”

² tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”

¹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

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.

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.

³ tn Heb “into the hand of their rebellion.” The word “hand” often signifies “power.” The rebellious acts have the power to destroy, and so that is what happened – according to Bildad. Bildad’s point is that Job should learn from what happened to his family.

² tn The verbal clause יָשִׂם בִּי (yasim bi) has been translated “he would pay [attention] to me.” Job is saying that God will not need all his power – he will just have pay attention to Job’s complaint. Job does not need the display of power – he just wants a hearing.

² tn The MT places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” as a disjunctive clause starting the second half of the verse (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has “he is great in power and justice.”