Discovery Box| (0.20) | (Mat 17:5) | 5 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1). |
| (0.20) | (Mat 16:17) | 2 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation. |
| (0.20) | (Mat 13:12) | 1 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever. |
| (0.20) | (Mat 11:29) | 1 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers. |
| (0.20) | (Mat 11:25) | 3 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6. |
| (0.20) | (Mat 10:38) | 1 sn According to Plutarch, “Every criminal who is executed carries his own cross” (De sera numinus vindicta 9.554b). Jesus is speaking figuratively here in the context of rejection. If one’s allegiance to Jesus does not have absolute priority, then one will not follow him in the face of possible rejection and persecution. |
| (0.20) | (Mat 10:11) | 4 sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. Staying in one location would give the disciples a base of operations for mission in the area as long as they were there. |
| (0.20) | (Mat 9:23) | 1 sn Hired flute players were a standard feature at Jewish funerals in the first century. According to the Mishnah (m. Ketubot 4:4) the husband was responsible to provide flute players for his wife’s funeral: “Even the poorest man in Israel should not hire fewer than two flutes and one professional wailing woman.” |
| (0.20) | (Mat 8:14) | 3 tn The referent of “his” is somewhat ambiguous although context makes it clear that Peter is in view. In addition, the parallels in Mark 1:30 and Luke 4:38 both specify that it was “Simon’s” [i.e., Peter’s] mother-in-law. |
| (0.20) | (Mat 7:29) | 1 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Jesus addressed the issues directly, in terms of his own understanding, without citing other teachers. |
| (0.20) | (Mat 3:17) | 3 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1). |
| (0.20) | (Mat 1:19) | 2 sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21). |
| (0.20) | (Mat 1:11) | 1 sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations mentioned by the author of Matthew in v. 17. It is evident that the author is selective in his genealogy for a theological purpose. |
| (0.20) | (Mal 4:2) | 1 sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4; Isa 30:26; 60:1, 3). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun. |
| (0.20) | (Mal 2:4) | 1 sn My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16-20; Num 25:10-13; Jer 33:21-22). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times. |
| (0.20) | (Zec 13:9) | 1 sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is our God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23). |
| (0.20) | (Zec 12:3) | 2 sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them. |
| (0.20) | (Zec 9:10) | 1 tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes third person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well. |
| (0.20) | (Zec 8:8) | 1 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33). |
| (0.20) | (Zec 4:10) | 1 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes. |
