(0.37) | (1Ti 2:8) | 3 sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute). |
(0.37) | (Act 16:33) | 5 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household. |
(0.37) | (Act 15:21) | 1 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b. |
(0.37) | (Act 12:20) | 4 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών). |
(0.37) | (Luk 10:34) | 3 sn The ancient practice of pouring olive oil on wounds was designed to ease pain and provide cleansing for the wounds (Isa 1:6). |
(0.37) | (Luk 9:48) | 2 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions. |
(0.37) | (Luk 9:4) | 2 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. |
(0.37) | (Luk 8:15) | 3 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus. |
(0.37) | (Luk 2:44) | 1 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship. |
(0.37) | (Mar 9:37) | 2 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions. |
(0.37) | (Mar 6:10) | 1 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. |
(0.37) | (Mar 4:21) | 1 sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry. |
(0.37) | (Mic 6:1) | 2 sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel. |
(0.37) | (Amo 1:14) | 5 sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature. |
(0.37) | (Eze 29:3) | 3 sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44. |
(0.37) | (Jer 25:38) | 1 sn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature. |
(0.37) | (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. |
(0.37) | (Jer 14:13) | 1 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh. |
(0.37) | (Jer 7:20) | 1 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh. |
(0.37) | (Jer 4:10) | 2 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh. |