Discovery Box| (0.52854947169811) | (Pro 11:9) |
2 sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer. |
| (0.52854947169811) | (Isa 49:7) |
6 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8. |
| (0.52854947169811) | (Isa 53:8) |
3 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27. |
| (0.52854947169811) | (Isa 58:14) |
2 tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food. |
| (0.52854947169811) | (Jer 3:16) |
3 tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the |
| (0.52854947169811) | (Jer 38:3) |
2 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect. |
| (0.52854947169811) | (Jer 48:1) |
4 sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel. |
| (0.52854947169811) | (Jer 50:6) |
2 sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20, 3:2). |
| (0.52854947169811) | (Eze 6:10) |
1 tn Heb “not in vain did I speak to do to them this catastrophe.” The wording of the last half of v. 10 parallels God’s declaration after the sin of the golden calf (Exod 32:14). |
| (0.52854947169811) | (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. |
| (0.52854947169811) | (Eze 23:34) |
3 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21). |
| (0.52854947169811) | (Eze 23:37) |
2 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35. |
| (0.52854947169811) | (Eze 37:6) |
1 tn The exact physiological meaning of the term is uncertain. In addition to v. 8, the term occurs only in Gen 32:33; Job 10:11; 40:17; and Jer 48:4. |
| (0.52854947169811) | (Amo 2:7) |
2 sn The picture of the poor having dirt-covered heads suggests their humiliation before their oppressors and/or their sorrow (see 2 Sam 1:2; 15:32). |
| (0.52854947169811) | (Amo 9:7) |
1 sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule. |
| (0.52854947169811) | (Zep 3:2) |
2 tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3). |
| (0.52854947169811) | (Zep 3:4) |
1 sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the |
| (0.52854947169811) | (Mar 1:25) |
3 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name. |
| (0.52854947169811) | (Mar 11:30) |
1 tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”). |
| (0.52854947169811) | (Luk 4:35) |
3 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name. |
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