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(0.41580559090909) (Zec 7:1)

sn The fourth day of Kislev, the ninth month would be December 7, 518 b.c., 22 months after the previous eight visions.

(0.41580559090909) (Mat 20:8)

sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.

(0.41580559090909) (Mat 27:45)

sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

(0.41580559090909) (Mar 12:15)

sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.

(0.41580559090909) (Mar 15:33)

sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

(0.41580559090909) (Luk 1:59)

sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

(0.41580559090909) (Luk 15:8)

sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

(0.41580559090909) (Act 5:6)

sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

(0.41580559090909) (Act 10:24)

tn Grk “On the next day,” but since this phrase has already occurred in v. day%27s&tab=notes" ver="">23, it would be redundant in English to use it again here.

(0.41580559090909) (Act 16:35)

tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

(0.41580559090909) (Act 21:8)

tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

(0.41580559090909) (Act 27:33)

tn BDAG 160 s.v. ἄχρι 1.b.α has “. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

(0.41580559090909) (Rev 16:20)

sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

(0.40114102272727) (Exo 10:6)

tn The Hebrew construction מִיּוֹם הֱיוֹתָם (miyyom heyotam, “from the day of their being”). The statement essentially says that no one, even the elderly, could remember seeing a plague of locusts like this. In addition, see B. Childs, “A Study of the Formula, ‘Until This Day,’” JBL 82 (1963).

(0.40114102272727) (Exo 18:13)

sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

(0.40114102272727) (Exo 18:14)

sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

(0.40114102272727) (Exo 30:10)

sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

(0.40114102272727) (Num 11:18)

tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

(0.40114102272727) (Jdg 19:30)

tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: “And he instructed the men whom he sent out, ‘Thus you will say to every male Israelite: “There has never been anything like this from the day the Israelites left Egypt till the present day.”’”

(0.40114102272727) (1Ch 12:22)

tn Heb “for at the time of day in a day they were coming to David to help him until [there was] a great camp like the camp of God.” The term אֱלֹהִים (’elohim, “God”) is probably used idiomatically here to indicate the superlative.



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