Discovery Box| (0.50064986956522) | (Pro 14:9) |
2 tn Heb “guilt.” The word אָשָׁם (’asham) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV). |
| (0.50064986956522) | (Ecc 8:13) |
3 tn The phrase “like a shadow” (כַּצֵּל, katsel) modifies the verb (“prolong”) rather than the noun (“days”). Several English versions misconstrue the line: “he will not prolong his days, [which are] like a shadow” (KJV, ASV); “the man who does not fear God is like a shadow” (NEB); and “he will not prolong his shadowy days” (NAB). It should be rendered “he will not prolong his days like a shadow” (RSV, NRSV, NASB, MLB, NIV). Unlike a shadow that lengthens at sunset, the wicked do not normally live long. |
| (0.50064986956522) | (Jer 15:10) |
3 tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him. |
| (0.50064986956522) | (Jer 21:1) |
2 sn Zedekiah was the last king of Judah. He ruled from 597 |
| (0.50064986956522) | (Jer 38:28) |
1 tn Heb “And Jeremiah stayed/remained in the courtyard of the guardhouse…” The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. he%27s&tab=notes" ver="">14). He was returned to the courtyard of the guardhouse (cf. v. he%27s&tab=notes" ver="">13) after the conversation with the king where the officials came to question him (v. he%27s&tab=notes" ver="">27). He was not sent back to the dungeon in Jonathan’s house as he feared, but was left confined in the courtyard of the guardhouse. |
| (0.50064986956522) | (Eze 39:7) |
1 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The |
| (0.50064986956522) | (Joe 1:5) |
2 sn Joel addresses the first of three groups particularly affected by the locust plague. In v. he%27s&tab=notes" ver="">5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. he%27s&tab=notes" ver="">11-12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. he%27s&tab=notes" ver="">13-14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple. |
| (0.50064986956522) | (Amo 4:13) |
4 tn Heb “he who makes dawn, darkness.” The meaning of the statement is unclear. The present translation assumes that allusion is made to God’s approaching judgment, when the light of day will be turned to darkness (see he%27s&tab=notes" ver="">5:20). Other options include: (1) “He makes the dawn [and] the darkness.” A few Hebrew |
| (0.50064986956522) | (Mic 1:2) |
4 tn Heb “the |
| (0.50064986956522) | (Hab 2:5) |
1 tn Heb “Indeed wine betrays a proud man and he does not dwell.” The meaning of the last verb, “dwell,” is uncertain. Many take it as a denominative of the noun נָוָה (navah, “dwelling place”). In this case it would carry the idea, “he does not settle down,” and would picture the drunkard as restless (cf. NIV “never at rest”; NASB “does not stay at home”). Some relate the verb to an Arabic cognate and translate the phrase as “he will not succeed, reach his goal.” |
| (0.50064986956522) | (Luk 4:41) |
5 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (he%27s&tab=notes" ver="">22:66-71). |
| (0.50064986956522) | (Joh 3:9) |
2 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them. |
| (0.50064986956522) | (Joh 7:15) |
3 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3). |
| (0.50064986956522) | (Joh 7:28) |
3 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. he%27s&tab=notes" ver="">5:37), but at the bidding of the Father who sent him. |
| (0.50064986956522) | (Joh 17:18) |
1 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. he%27s&tab=notes" ver="">3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned. |
| (0.50064986956522) | (1Co 9:15) |
2 sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (he%27s&tab=notes" ver="">9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (he%27s&tab=notes" ver="">9:12). |
| (0.50064986956522) | (Eph 1:20) |
3 tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct. |
| (0.50064986956522) | (Phi 2:7) |
3 sn By sharing in human nature. This last line of v. he%27s&tab=notes" ver="">7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human. |
| (0.50064986956522) | (1Jo 2:28) |
4 sn Have confidence…shrink away from him in shame when he comes back. Once again in the antithetical framework of Johannine thought (that is, the author’s tendency to think in terms of polar opposites), there are only two alternatives, just as there are only two alternatives in John 3:18-21, a key section for the understanding of the present passage in 1 John. Anyone who does not ‘remain’ demonstrates (just as the opponents demonstrated by their departure from the community in he%27s&tab=notes" ver="">2:19) that whatever profession he has made is false and he is not truly a believer. |
| (0.49392208695652) | (Gen 2:2) |
3 tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation. |
