Discovery Box| (0.46602472580645) | (Rev 12:3) |
2 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.46602472580645) | (Rev 13:1) |
3 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.46602472580645) | (Rev 14:8) |
4 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.46602472580645) | (Rev 18:6) |
1 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.46602472580645) | (Rev 19:12) |
2 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.46602472580645) | (Rev 21:5) |
2 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.46602472580645) | (Rev 21:6) |
2 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.46602472580645) | (Rev 22:8) |
2 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.45277043548387) | (Gen 1:27) |
3 sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow. |
| (0.45277043548387) | (Gen 37:11) |
1 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind. |
| (0.45277043548387) | (Gen 40:22) |
1 sn The dreams were fulfilled exactly as Joseph had predicted, down to the very detail. Here was confirmation that Joseph could interpret dreams and that his own dreams were still valid. It would have been a tremendous encouragement to his faith, but it would also have been a great disappointment to spend two more years in jail. |
| (0.45277043548387) | (Exo 6:9) |
4 tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary – although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses. |
| (0.45277043548387) | (Exo 8:12) |
3 tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king. |
| (0.45277043548387) | (Exo 13:9) |
5 sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required. |
| (0.45277043548387) | (Exo 15:8) |
2 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175). |
| (0.45277043548387) | (Exo 18:12) |
2 sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498. |
| (0.45277043548387) | (Exo 18:12) |
3 tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another. |
| (0.45277043548387) | (Exo 18:16) |
3 tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165). |
| (0.45277043548387) | (Exo 19:15) |
1 sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One. |
| (0.45277043548387) | (Exo 23:24) |
1 tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land. |
