Discovery Box| (0.51645130434783) | (Jer 20:1) |
1 sn Judging from a comparison of this passage with Jer 29:26-27 and that passage in turn with 2 Kgs 25:18, Pashhur held an office second in rank only to the high priest. He was in charge of keeping order in the temple and took offense at what he heard Jeremiah saying. |
| (0.51645130434783) | (Jer 23:35) |
1 tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the |
| (0.51645130434783) | (Jer 25:31) |
3 sn There is undoubtedly a deliberate allusion here to the reference to the “wars” (Heb “sword”) that the |
| (0.51645130434783) | (Jer 37:13) |
3 tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style. |
| (0.51645130434783) | (Jer 38:2) |
3 tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on he%27s&tab=notes" ver="">21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.” |
| (0.51645130434783) | (Jer 46:22) |
1 sn Several commentators point out the irony of the snake slithering away (or hissing away) in retreat. The coiled serpent was a part of the royal insignia, signifying its readiness to strike. Pharaoh had boasted of great things (v. he%27s&tab=notes" ver="">8) but was just a big noise (v. he%27s&tab=notes" ver="">17); now all he could do was hiss as he beat his retreat (v. he%27s&tab=notes" ver="">22). |
| (0.51645130434783) | (Jer 48:40) |
1 tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous. |
| (0.51645130434783) | (Jer 51:56) |
4 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the |
| (0.51645130434783) | (Lam 3:37) |
1 tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3). |
| (0.51645130434783) | (Dan 5:2) |
1 tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”). |
| (0.51645130434783) | (Dan 11:30) |
2 sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration. |
| (0.51645130434783) | (Jon 1:3) |
5 tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see he%27s&tab=notes" ver="">2:4, 7 for mention of the temple). |
| (0.51645130434783) | (Nah 2:12) |
1 tn Heb “as much as he needs.” The term בְּדי (bÿdi, “as much as he needs”; HALOT 219 s.v. he%27s&tab=notes" ver="">2a) is composed of the preposition בְּ (bet) and the noun דַּי (day, “enough, what is required”). This idiom means” to satisfy the hunger of [something]” (cf. Jer 51:58; Hab 2:13). |
| (0.51645130434783) | (Mat 8:9) |
2 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed. |
| (0.51645130434783) | (Mat 8:26) |
3 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was. |
| (0.51645130434783) | (Mat 9:21) |
2 sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.” |
| (0.51645130434783) | (Mat 22:17) |
2 sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion. |
| (0.51645130434783) | (Mat 22:42) |
2 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man. |
| (0.51645130434783) | (Mat 26:66) |
3 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.” |
| (0.51645130434783) | (Mar 4:39) |
3 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was. |
