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Discovery Box| (0.30) | (Mat 7:12) | 3 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a). |
| (0.30) | (Mat 7:7) | 2 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity. |
| (0.30) | (Mat 5:13) | 2 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle. |
| (0.30) | (Mat 3:5) | 1 tn Grk “Then Jerusalem.” In the Greek text the city (Jerusalem) is put by metonymy for its inhabitants (see E. W. Bullinger, Figures of Speech, 579). |
| (0.30) | (Mal 3:14) | 2 sn The people’s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical. |
| (0.30) | (Mal 3:11) | 2 tn Heb “and I will rebuke for you the eater and it will not ruin for you the fruit of the ground.” |
| (0.30) | (Mal 1:8) | 2 tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV). |
| (0.30) | (Hag 1:4) | 2 tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.” |
| (0.30) | (Zep 3:10) | 2 sn It is not certain if those who pray to me refers to the converted nations or to God’s exiled covenant people. |
| (0.30) | (Zep 3:6) | 3 tn This Hebrew verb (צָדָה, tsadah) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate. |
| (0.30) | (Zep 3:7) | 5 tn Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear. |
| (0.30) | (Zep 1:16) | 1 tn Heb “a ram’s horn.” By metonymy the Hebrew text mentions the trumpet (“ram’s horn”) in place of the sound it produces (“trumpet blasts”). |
| (0.30) | (Zep 1:7) | 4 sn Because a sacrificial meal presupposes the slaughter of animals, it is used here as a metaphor of the bloody judgment to come. |
| (0.30) | (Hab 3:3) | 4 sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai. |
| (0.30) | (Hab 2:18) | 4 tn Heb “so that the one who forms his image trusts in it?” As earlier in the verse, כִּי (ki) is resultative. |
| (0.30) | (Hab 2:13) | 1 tn Heb “Is it not, look, from the Lord of hosts that the nations work hard for fire, and the peoples are exhausted for nothing?” |
| (0.30) | (Hab 1:5) | 4 tn Heb “you will not believe when it is told.” In this context the force of כִּי (ki) may be “when,” “if,” or “even though.” |
| (0.30) | (Mic 7:3) | 1 tn Heb “their hands [reach] to evil to do [it] well,” or with slight emendation “their hands are skillful at doing evil.” |
| (0.30) | (Mic 6:16) | 4 tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction. |
| (0.30) | (Mic 6:14) | 3 tn The Hiphal of פָּלַט (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place. |
