Discovery Box| (0.30) | (Jer 26:17) | 1 sn The elders were important land-owning citizens, separate from the “heads” or leaders of the tribes, and were the officers and the judges. They were very influential in the judicial, political, and religious proceedings of both the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1-9; Ruth 4:1-2 for elders of the cities.) |
| (0.30) | (Jer 22:3) | 2 sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19-21). The Lord promised to protect them (cf. Ps 146:9), and a curse was called down on any who deprived them of justice (cf. Deut 27:19). |
| (0.30) | (Jer 5:13) | 1 sn There is a wordplay on the Hebrew word translated “wind” (רוּחַ, ruakh) which also means “spirit.” The prophets spoke by inspiration of the Spirit of the Lord (cf., e.g., 2 Chr 20:14); hence the prophet was sometimes called “the man of the spirit” (cf. Hos 9:7). The people were claiming that the prophets were speaking lies and hence were full of wind, not the Spirit. |
| (0.30) | (Isa 7:1) | 3 tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz. |
| (0.30) | (Neh 7:3) | 3 tn Presumably this would mean the gates were not to be opened until later in the morning and were to remain open until evening. Some, however, have understood Nehemiah’s instructions to mean that the gates were not to be left open during the hottest part of the day, but must be shut and locked while the guards are still on duty. See J. Barr, “Hebrew עַד, especially at Job i.18 and Neh vii.3, ” JJS 27 (1982): 177-88. |
| (0.30) | (Deu 14:1) | 2 sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not to be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5. |
| (0.30) | (Num 4:18) | 1 sn The verb is simply the Hiphil, “do not cut off.” The context calls for a permissive nuance—“do not let them be cut off.” It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed. |
| (0.30) | (Exo 5:9) | 3 sn The words of Moses are here called “lying words” (דִבְרֵי־שָׁקֶר, divre shaqer). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words. |
| (0.30) | (Rev 22:8) | 2 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.30) | (Rev 21:6) | 2 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.30) | (Rev 21:5) | 2 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.30) | (Rev 19:12) | 2 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.30) | (Rev 18:6) | 1 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.30) | (Rev 14:8) | 4 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.30) | (Rev 13:1) | 3 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.30) | (Rev 12:3) | 2 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.30) | (Rev 10:9) | 3 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.30) | (Rev 8:9) | 1 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.” |
| (0.30) | (Rev 7:14) | 2 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context. |
| (0.30) | (Rev 5:9) | 5 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context. |
