Discovery Box| (0.11804998125) | (Jer 49:28) |
4 sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar. |
| (0.11804998125) | (Jer 50:3) |
1 sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539 |
| (0.11804998125) | (Jer 50:7) |
1 tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. Kir+Heres&tab=notes" ver="">6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word. |
| (0.11804998125) | (Jer 51:11) |
1 sn The imperatives here and in v. Kir+Heres&tab=notes" ver="">12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also Kir+Heres&tab=notes" ver="">50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see Kir+Heres&tab=notes" ver="">50:14-16; 50:21 [and the study note there]; Kir+Heres&tab=notes" ver="">50:26, 29; 51:3) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes). |
| (0.11804998125) | (Jer 51:47) |
1 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. Kir+Heres&tab=notes" ver="">46 serving as the catalyst for the culminating divine judgment described in v. Kir+Heres&tab=notes" ver="">47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d. |
| (0.11804998125) | (Lam 1:3) |
6 tn Heb “distresses.” The noun מֵצַר (metsar, “distress”) occurs only here and in Ps 118:5 (NIV, “anguish”). Here, the plural form מְצָרִים (mÿtsarim, lit., “distresses”) is an example of the plural of intensity: “intense distress.” The phrase בִּין הַמְּצָרִים (bin hammÿtsarim, “between the narrow places”) is unparalleled elsewhere in the Hebrew scriptures; however, this line is paraphrased in “The Thanksgiving Psalm” from Qumran (Hodayoth = 1QH v 29) which adds the phrase “so I could not get away.” Following the interpretation of this line at Qumran, it describes a futile attempt to flee from the enemies in narrow straits which thwarted a successful escape. |
| (0.11804998125) | (Dan 8:27) |
1 tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3. |
| (0.11804998125) | (Amo 1:11) |
5 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of Kir+Heres&tab=notes" ver="">1:13. See S. M. Paul, Amos (Hermeneia), 64-65. |
| (0.11804998125) | (Amo 8:7) |
2 sn In an oath one appeals to something permanent to emphasize one’s commitment to the promise. Here the |
| (0.11804998125) | (Oba 1:16) |
3 sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. Kir+Heres&tab=notes" ver="">16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12 which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. Kir+Heres&tab=notes" ver="">16. |
| (0.11804998125) | (Nah 2:4) |
7 tn Or simply, “like lightning.” The term “lightning flash” (בָּרָק, baraq) is often used to compare the brightness of an object to the flash of lightning: the glory of Yahweh (Ezek 1:13), the splendor of an angel (Dan 10:6), the glitter of swords (Deut 32:41; Ezek 21:15; Nah 3:3; Hab 3:11), and the gleam of arrowheads (Job 20:25). It is also used as a figure (hypocatastasis) for speed, such as the swift destruction of an enemy (Zech 9:14). Perhaps both images are suggested here: the bright glitter of the chariots ( v. Kir+Heres&tab=notes" ver="">4b) and the speed of the chariots as suggested by the verb “they dash here and there” (יְרוֹצֵצוּ, yÿrotsetsu, v. Kir+Heres&tab=notes" ver="">5b). |
| (0.11804998125) | (Mar 7:24) |
2 tc Most |
| (0.11804998125) | (Mar 10:24) |
2 tc Most |
| (0.11804998125) | (Luk 11:20) |
3 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in Kir+Heres&tab=notes" ver="">10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. Kir+Heres&tab=notes" ver="">21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.” |
| (0.11804998125) | (Joh 1:41) |
2 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. Kir+Heres&tab=notes" ver="">40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. Kir+Heres&tab=notes" ver="">19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, Kir+Heres&tab=notes" ver="">20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in Kir+Heres&tab=notes" ver="">20:28. |
| (0.11804998125) | (Joh 6:41) |
1 tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in Kir+Heres&tab=notes" ver="">6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (Kir+Heres&tab=notes" ver="">6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea. |
| (0.11804998125) | (Joh 7:8) |
2 tc Most |
| (0.11804998125) | (Joh 8:31) |
1 tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. Kir+Heres&tab=notes" ver="">33). |
| (0.11804998125) | (Joh 10:19) |
1 tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes Kir+Heres&tab=notes" ver="">8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here. |
| (0.11804998125) | (Joh 11:22) |
2 sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in Kir+Heres&tab=notes" ver="">11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in Kir+Heres&tab=notes" ver="">11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.” |
