Discovery Box| (0.38877293548387) | (Oba 1:16) |
2 sn This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution. |
| (0.38877293548387) | (Jon 1:7) |
2 sn The English word lots is a generic term. In some cultures the procedure for “casting lots” is to “draw straws” so that the person who receives the short straw is chosen. In other situations a colored stone or a designated playing card might be picked at random. In Jonah’s case, small stones were probably used. |
| (0.38877293548387) | (Jon 1:10) |
4 sn The first two times that Jonah is said to be running away from the |
| (0.38877293548387) | (Jon 1:14) |
1 tn Heb “Do not put against us innocent blood,” that is, “Do not assign innocent blood to our account.” It seems that the sailors were afraid that they would die if they kept Jonah in the ship and also that they might be punished with death if they threw him overboard. |
| (0.38877293548387) | (Jon 1:16) |
2 tn Heb “they feared the |
| (0.38877293548387) | (Jon 2:6) |
7 tn Heb “As for the earth, its bars [were] against me forever.” This line is a verbless clause. The verb in the translation has been supplied for the sake of clarity and smoothness. The rhetorical nominative construction (see the note on the word “gates” earlier in this verse) has also been smoothed out in the translation. |
| (0.38877293548387) | (Mic 1:10) |
3 tc The translation assumes a masculine plural imperative. If one were to emend בְּבֵית (bÿvet) to בֵית (vet), Beth Leaphrah would then be the addressee and the feminine singular imperative (see Qere) could be retained, “O Beth Leaphrah, sit in the dust.” |
| (0.38877293548387) | (Zep 1:12) |
1 tn Heb “who thicken on their sediment.” The imagery comes from wine making, where the wine, if allowed to remain on the sediment too long, will thicken into syrup. The image suggests that the people described here were complacent in their sinful behavior and interpreted the delay in judgment as divine apathy. |
| (0.38877293548387) | (Hag 2:3) |
1 sn Solomon’s temple was demolished in 586 |
| (0.38877293548387) | (Hag 2:17) |
2 tn Heb “and there was not with you.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the |
| (0.38877293548387) | (Zec 3:9) |
3 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the |
| (0.38877293548387) | (Zec 13:6) |
1 sn These wounds on your chest. Pagan prophets were often self-lacerated (Lev 19:28; Deut 14:1; 1 Kgs 18:28) for reasons not entirely clear, so this false prophet betrays himself as such by these graphic and ineradicable marks. |
| (0.38877293548387) | (Zec 14:21) |
1 tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16. |
| (0.38877293548387) | (Mat 9:2) |
1 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance. |
| (0.38877293548387) | (Mat 9:8) |
2 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic. |
| (0.38877293548387) | (Mat 9:10) |
3 sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. |
| (0.38877293548387) | (Mat 9:17) |
1 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins. |
| (0.38877293548387) | (Mat 10:27) |
2 tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below. |
| (0.38877293548387) | (Mat 10:29) |
1 sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15. |
| (0.38877293548387) | (Mat 12:26) |
1 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal. |
