Discovery Box| (0.56005691304348) | (Ecc 9:14) |
2 tn The two perfect tense verbs וְסָבַב (vÿsavav, “he besieged”) and וּבָנָה (uvanah, “he built”) may be taken in a complementary sense, qualifying the action of the main perfect tense verb וּבָא (uva’, “he attacked it”). |
| (0.56005691304348) | (Sos 8:7) |
4 tn Heb “he/it.” The referent (the offer of possessions) has been specified in the translation for clarity. Some English versions take the referent to be the man himself (ASV “He would utterly be condemned”; NAB “he would be roundly mocked”). Others take the offer as the referent (cf. KJV, NASB, NIV, NRSV “it”). |
| (0.56005691304348) | (Isa 1:11) |
1 sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. he%27s&tab=notes" ver="">2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual. |
| (0.56005691304348) | (Isa 50:1) |
2 sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so. |
| (0.56005691304348) | (Jer 36:23) |
2 tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders. |
| (0.56005691304348) | (Jer 51:12) |
5 tn Heb “For the |
| (0.56005691304348) | (Lam 1:12) |
3 tn Heb “He.” The personal pronoun “he” and the personal name “the |
| (0.56005691304348) | (Eze 3:3) |
1 tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one. |
| (0.56005691304348) | (Luk 1:3) |
2 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts. |
| (0.56005691304348) | (Luk 23:42) |
2 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom. |
| (0.56005691304348) | (Joh 10:38) |
1 sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all. |
| (0.56005691304348) | (Joh 12:26) |
1 tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred. |
| (0.56005691304348) | (Joh 17:5) |
2 sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified. |
| (0.56005691304348) | (Rom 8:27) |
1 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned). |
| (0.56005691304348) | (1Th 2:1) |
2 tn Grk “has not become empty.” Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness. |
| (0.5525112173913) | (Exo 12:48) |
1 tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104). |
| (0.5525112173913) | (Job 3:23) |
2 sn After speaking of people in general (in the plural in vv. he%27s&tab=notes" ver="">21 and 22), Job returns to himself specifically (in the singular, using the same word גֶּבֶר [gever, “a man”] that he employed of himself in v. he%27s&tab=notes" ver="">3). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going. |
| (0.5525112173913) | (Job 23:13) |
1 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i). |
| (0.5525112173913) | (Ecc 2:19) |
3 tn Heb “my labor.” As in he%27s&tab=notes" ver="">2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB). |
| (0.5525112173913) | (Isa 30:27) |
1 sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (he%27s&tab=notes" ver="">54:3 HT); he%27s&tab=notes" ver="">124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3. |
