(0.35770136263736) | (Exo 14:19) |
1 sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39. |
(0.35770136263736) | (Num 6:1) |
1 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6. |
(0.35770136263736) | (Pro 1:7) |
2 tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the |
(0.35770136263736) | (Pro 4:7) |
1 tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate. |
(0.35770136263736) | (Jon 3:5) |
2 sn The people of Nineveh believed in God…. Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19-23; 1 Kgs 21:27-29; Neh 9:1-2). Then vv. 6-9 provide specific details, focusing on the king’s reaction. The Ninevites’ response parallels the response of the pagan sailors in 1:6 and 13-16. |
(0.35770136263736) | (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 (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 (9:12). |
(0.34546912087912) | (Isa 9:8) |
1 sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733 |
(0.32205401098901) | (Pro 23:28) |
1 tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation. |
(0.32205401098901) | (Jer 17:19) |
1 sn Observance of the Sabbath day (and the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13; Neh 13:15-18). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant (Exod 31:13-17) just as the rainbow was the sign of the Noahic covenant (Gen 9:12, 13, 17) and circumcision was the sign of the Abrahamic covenant (Gen 17:11). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the |
(0.32205401098901) | (Lam 1:1) |
4 tn Heb “great of people.” The construct רַבָּתִי עָם (rabbati ’am, “great of people”) is an idiom for large population: “full of people, populous” (BDB 912-13 s.v. I רַב; HALOT 1172 s.v. 7.a). The hireq-campaginis ending on רַבָּתִי (rabbati), from the adjective רַב (rav, “great”), is a remnant of the old genitive-construct case (GKC 253 §90.l). By contrast to the first half of the line, it is understood that she was full of people formerly. רַבָּתִי עָם (rabbati ’am) may also be construed as a title. |
(0.32205401098901) | (Hos 5:1) |
5 sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח). |
(0.32205401098901) | (1Co 7:2) |
1 tn Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (ecetw, “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29). |
(0.28640667032967) | (Exo 16:1) |
1 sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36). |
(0.28640667032967) | (Rut 2:7) |
6 tn Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) MT accentuation joins זֶה withשִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see BDB 261 s.v. זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; BDB 261 s.v. 4.h) and connect it with עַתָּה (’attah, “now”) to form the idiom עַתָּה זֶה (zeh ’attah, “now, just now”; BDB 261 s.v. 4.h; GKC 442-43 §136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV “until now, (+ save ASV) that she tarried a little in the house”; NASB “she has been sitting in the house for a little while”; NIV “except for a short rest in the shelter”; NJPS “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this….” |
(0.28640667032967) | (Ecc 3:1) |
3 tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6. |
(0.28640667032967) | (Ecc 7:16) |
2 tn Heb “So do not be overly righteous and do not be overly wise.” The Hitpael verb תִּתְחַכַּם (titkhakkam, from חָכַם, khakham, “to be wise”) means “to make or show yourself wise” (HALOT 314 s.v. חכם; BDB 314 s.v. חָכַם). The Hitpael may be understood as: (1) benefactive reflexive use which refers to an action done for one’s own behalf (e.g., Gen 20:7; Josh 9:12; 1 Kgs 8:33; Job 13:27): because the law of retribution is sometimes violated, it is not wise for a person to be overly dependent upon wisdom or righteousness for his own benefit; (2) estimative-declarative reflexive which denotes esteeming or presenting oneself in a certain state, without regard to the question of truthfulness (e.g., 2 Sam 13:5; Prov 13:6; Esth 8:17): it is useless to overly esteem oneself as wise or to falsely present oneself as wiser than he really is because the law of retribution sometimes fails to reward the wise. The enigma of this line – “overly righteous and overly wise” – may be resolved by proper classification of the Hitpael stem of this verb. |
(0.28640667032967) | (Jon 1:6) |
1 tn Heb “What to you sleeping!” The Niphal participle נִרְדָּם (nirdam) from רָדַם (radam, “to sleep”) functions here not as a vocative use of the noun (so KJV, NKJV, ASV: “O sleeper,” RSV: “you sleeper”) but as a verbal use to depict uninterrupted sleep up to this point. The expression מַה־לְּךָ (mah-lÿkha, “what to you?”) can express surprise (BDB 552 s.v. מָה 1.a; e.g., Job 9:12; 22:12; Eccl 8:4; Isa 45:9,10) or indignation and contempt (BDB 552 s.v. מָה 1.c; e.g., 1 Kgs 19:9, 13). Accordingly, the captain is either surprised that Jonah is able to sleep so soundly through the storm (NIV “How can you sleep?”; JPS, NJPS “How can you be sleeping so soundly?”; NEB, REB “What, sound asleep?”) or indignant that Jonah would sleep in a life-threatening situation when he should be praying (CEV “How can you sleep at a time like this?”; NAB “What are you doing [+ sound NRSV] asleep?”; NJB: “What do you mean by sleeping?”). |
(0.28640667032967) | (Rev 1:13) |
1 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV). |
(0.28640667032967) | (Rev 14:14) |
3 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV). |
(0.25186752747253) | (Joh 7:53) |
1 tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best |