Discovery Box| (0.3819304) | (Jer 18:6) |
1 tn This phrase (literally “Oracle of the |
| (0.3819304) | (Jer 18:15) |
1 sn Heb “the ancient path.” This has already been referred to in Jer 6:16. There is another “old way” but it is the path trod by the wicked (cf. Job 22:15). |
| (0.3819304) | (Jer 22:18) |
1 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2. |
| (0.3819304) | (Jer 35:15) |
1 tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.” |
| (0.3819304) | (Jer 36:23) |
1 tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape. |
| (0.3819304) | (Eze 6:5) |
1 tc This first sentence, which explains the meaning of the last sentence of the previous verse, does not appear in the LXX and may be an instance of a marginal explanatory note making its way into the text. |
| (0.3819304) | (Eze 9:10) |
2 tn Heb “their way on their head I have placed.” The same expression occurs in 1 Kgs 8:32; Ezek 11:21; 16:43; 22:31. |
| (0.3819304) | (Eze 25:12) |
4 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6 |
| (0.3819304) | (Eze 27:14) |
1 tn The way in which these horses may have been distinguished from other horses is unknown. Cf. ASV “war-horses” (NASB, NIV, NRSV, CEV all similar); NLT “chariot horses.” |
| (0.3819304) | (Amo 4:6) |
2 tn Heb “But I gave to you cleanness of teeth in all your cities, and lack of food in all your places.” The phrase “cleanness of teeth” is a vivid way of picturing the famine Israel experienced. |
| (0.3819304) | (Mat 6:9) |
1 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection. |
| (0.3819304) | (Mat 11:19) |
3 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint. |
| (0.3819304) | (Mat 22:16) |
2 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus. |
| (0.3819304) | (Mar 12:14) |
2 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus. |
| (0.3819304) | (Luk 1:29) |
3 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23). |
| (0.3819304) | (Luk 1:32) |
3 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name. |
| (0.3819304) | (Luk 5:20) |
4 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8). |
| (0.3819304) | (Luk 7:34) |
2 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint. |
| (0.3819304) | (Luk 10:16) |
1 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56). |
| (0.3819304) | (Luk 10:21) |
8 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him. |
