Discovery Box| (0.56848423728814) | (Pro 23:26) |
1 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes. |
| (0.56848423728814) | (Pro 27:11) |
1 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes. |
| (0.56848423728814) | (Sos 6:13) |
5 tn Heb “we.” In ancient Near Eastern love literature, plural verbs and plural pronouns are often used in reference to singular individuals. See note on Song 2:15. |
| (0.56848423728814) | (Isa 7:13) |
1 tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking. |
| (0.56848423728814) | (Isa 11:15) |
4 tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River. |
| (0.56848423728814) | (Isa 14:25) |
2 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation. |
| (0.56848423728814) | (Isa 22:18) |
3 sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family. |
| (0.56848423728814) | (Isa 47:9) |
4 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons. |
| (0.56848423728814) | (Jer 17:11) |
2 tn The Hebrew text merely says “it.” But the antecedent might be ambiguous in English so the reference to wealth gained by unjust means is here reiterated for clarity. |
| (0.56848423728814) | (Jer 25:5) |
3 tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7. |
| (0.56848423728814) | (Jer 27:19) |
4 tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference. |
| (0.56848423728814) | (Jer 33:17) |
2 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9). |
| (0.56848423728814) | (Jer 48:21) |
1 sn See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon. |
| (0.56848423728814) | (Lam 1:12) |
2 tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.” |
| (0.56848423728814) | (Eze 12:6) |
1 tn Apart from this context the Hebrew term occurs only in Gen 15:17 in reference to the darkness after sunset. It may mean twilight. |
| (0.56848423728814) | (Eze 16:25) |
2 tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips. |
| (0.56848423728814) | (Eze 28:14) |
2 tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark. |
| (0.56848423728814) | (Dan 1:10) |
5 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear. |
| (0.56848423728814) | (Dan 7:13) |
3 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael. |
| (0.56848423728814) | (Dan 11:2) |
2 sn This fourth king is Xerxes I (ca. 486-465 |
