Your search for "Or" did not find any bible verses that matched.
Discovery Box| (0.16) | (Mar 3:29) | 1 sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46. |
| (0.16) | (Mar 1:19) | 2 sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century. |
| (0.16) | (Mat 28:19) | 1 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, mathēteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result. |
| (0.16) | (Mat 28:15) | 1 tc ‡ The word ἡμέρας (hēmeras, “day”) is found after σήμερον (sēmeron, “today, this [day]”) in some early and significant witnesses (B D L Θ lat, as well as other versions and fathers), but may be added for emphasis (cf. Acts 20:26; 27:33; Rom 11:8; 2 Cor 3:14). But since the idiom with “day” is unquestionably found only in Paul’s speeches in Acts or his letters, intrinsic evidence is against the addition. The shorter reading (found in א A W 0148vid ƒ1,13 33 565 579 700 1241 1424 M) is thus preferred. NA28 includes the word in brackets, indicating reservations about its authenticity. Whether authentic or not, the translation is not affected. |
| (0.16) | (Mat 19:3) | 2 tc ‡ Most mss have either ἀνθρώπῳ (anthrōpō, “for a man” [so א3 C D W Δ Θ 087 ƒ1, 13 33 1241 M latt]) τινί (tini, “for someone” 700), ἀνθρώπῳ τινί (anthrōpō tini, “for a man” [565]) or ἀνδρί (andri, “for a husband” [1424c]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). “For a husband” is an assimilation to the parallel in Mark; the other readings may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 1424*) have neither noun or the pronoun. In light of the variety of additions that clarify the subject of the infinitive, and especially since the shorter reading is the more difficult, it is likely that none of these additions was present in the autograph. As the harder reading, the shorter reading seems to best explain the rise of the others. NA28, however, reads ἀνθρώπῳ here. |
| (0.16) | (Mat 13:25) | 1 tn Or “sowed poisonous weeds”; KJV “tares.” The Greek term ζιζάνιον (zizanion) is generally understood to refer to darnel (Lolium temulentum), an especially undesirable weed that bears an uncanny resemblance to wheat until the ears of grain appear (L&N 3.30; BDAG 429 s.v.). So close is the resemblance to genuine wheat that darnel is sometimes called “false wheat.” Darnel is considered poisonous; ingesting the weed causes feelings of drunkenness and can prove fatal. Under Roman law the sowing of such poisonous plants in someone else’s field was specifically prohibited (C. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary [Eerdmans, 2009], 387). A number of recent English translations use “weeds,” but this does not convey the poisonous nature of darnel or the similarity in appearance to wheat. |
| (0.16) | (Mat 12:32) | 2 sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. |
| (0.16) | (Mat 12:28) | 2 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (ephthasen eph’ humas) is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the accusative case prepositional phrase ἐφ᾿ ὑμᾶς (eph’ humas, “upon you”) in the Greek text in combination with this verb suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (phthanō) as “to happen to already, to come upon, to come upon already.” |
| (0.16) | (Mat 4:21) | 1 sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century. |
| (0.16) | (Mat 4:5) | 3 sn What the highest point of the temple refers to is unclear. Perhaps the most popular suggestion is that the word refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. Others have suggested the reference could be to the roof of the temple or a projection of the roof; still others see a reference to the lintel of the temple’s high gate, or a tower in the temple courts. The Greek word itself could be literally translated “winglet” (a diminutive of the Greek word for “wing”) which may have been chosen as a wordplay on the reference to safety under the “wings” of God in Ps 91:4, the same psalm quoted by the devil in the following verse. |
| (0.16) | (Nah 3:11) | 2 tc The MT reads the Niphal participle נַעֲלָמָה (naʿalamah) from I עָלַם (ʿalam, “to conceal”). This is supported by the Dead Sea Scrolls with נעלמה in (4QpNah 3:11) and is reflected by the LXX. Several scholars suggest nuancing the Niphal in a passive sense: “you will be concealed” or “you will be obscured” (BDB 761 s.v. I עָלַם Niphal 2). However, the reflexive sense “you will conceal yourself; you will hide yourself” (e.g., Ps 26:4) is better (HALOT 835 s.v. עלם). On the other hand, the BHS editors suggest emending to the Niphal participle נֶעֱלָפָה (neʿelafah) from עָלַף (ʿalaf, “become faint”): “you will become faint,” “you will pass out,” or “you will swoon” (HALOT 836 s.v. עלף; BDB 761 s.v. I. עָלַם 2). This is unnecessary and lacks textual support. |
| (0.16) | (Nah 3:13) | 1 tn Or “have been opened wide.” The Niphal perfect נִפְתְּחוּ (niftekhu) from פָּתַח (patach, “to open”) may designate a past-time action (“have been opened wide”) or a present-time circumstance (“are wide open”). The present-time sense is preferred in vv. 13-14. When used in reference to present-time circumstances, the perfect tense represents a situation occurring at the very instant the expression is being uttered; this is the so-called “instantaneous perfect” (IBHS 488-89 §30.5.1). The root פָּתַח (“to open”) is repeated for emphasis to depict the helpless state of the Assyrian defenses: פָּתוֹחַ נִפְתְּחוּ (patoakh niftekhu, “wide open”). |
| (0.16) | (Nah 2:5) | 2 tc The MT reads the Qal imperfect third person masculine singular יִזְכֹּר (yizkor) from זָכַר (zakar); see above note on its meaning. The rarity of this meaning for זָכַר in Hebrew has led to textual variants and several proposed emendations. The LXX reflects the Niphal imperfect third person masculine plural יִזָּכְרוּ (yizzakheru): καὶ μνησθνήσονται οἱ μεγιστᾶντες (kai mnēsthnēsontai hoi megistantes, “And their mighty men will be remembered”; or “will remember themselves”). The BHS editors suggest emending to יִזָּכְרוּ on the basis of the LXX. The BHK editors proposed emending to Pilpel imperfect third person common plural יְכַרְכְרוּ (yekharkheru, “they prance, they whirl”) from II כָּרַר (karar, “to dance”). None of the emendations are necessary once the existence of the homonym (or additional meaning) for זָכַר (“to order”) is recognized. |
| (0.16) | (Nah 2:4) | 5 tn Or “like torches” or “flickering flames.” The Hebrew term לַפִּיד (lappid) occurs 12 times and usually means “torch, flame” (Gen 15:17; Judg 7:16, 20; 15:4, 5; Isa 62:1; Ezek 1:13; Zech 12:6; Dan 10:6), but refers to “lightning bolts” in Exod 20:18 (see HALOT 533 s.v. לַפִּיד; BDB 542 s.v. לַפִּיד). Perhaps the term is a broad reference to shining objects, like torches, flames, and lightning, with the movement of light as part of the word also. Most English versions render this usage as “torches” (KJV, NASB, NIV, NRSV, NJPS). But the parallelism with כַּבְּרָקִים (kabberaqim, “like lightning flashes”) suggests it may be nuanced “like lightning bolts.” |
| (0.16) | (Nah 2:3) | 7 tn Heb “the spears quiver”; or “the spears are made to quiver.” Alternately, “the horses quiver” or “the horses shake [with excitement].” The Hophal perfect הָרְעָלוּ (horʿalu, “are made to quiver”) is from רָעַל (raʿal, “to quiver, to shake”) which appears elsewhere only in Hab 2:16 (BDB 947 s.v. רָעַל; HALOT 900 s.v. II רעל); the related noun רַעַל (“reeling”) appears only once (Zech 12:2). This Hebrew root is related to the Aramaic רְעַל (reʿal, “to quiver, to shake”). The action of the spear-shafts quivering is metonymical (effect for cause) to the action of the spear-shafts being brandished by the warriors. In the translation the words “the soldiers” are supplied for clarity. |
| (0.16) | (Nah 1:12) | 2 tn The syntax of this line is complicated and difficult to translate. The first clause is the concessive protasis of a real condition, while the second is the logical apodosis of a comparative clause. This creates an a fortiori argument: “Even though they are strong and likewise many, so much more will they be cut down and pass away!” The first use of the particle וְכֵן (vekhen, “Even though”) introduces a concessive or conditional protasis of a present-time or immediate future-time real condition (R. J. Williams, Hebrew Syntax, 87, §515; IBHS 636-37 §38.2). The second use of the particle וְכֵן (“so much more…”) introduces the apodosis of a logical resultative clause (see IBHS 641-42 §38.5). |
| (0.16) | (Nah 1:6) | 5 tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittetsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittetsu) to נִצְּתוּ (nitsetu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26. |
| (0.16) | (Nah 1:5) | 2 tn Traditionally, “the hills melt.” English versions typically render הִתְמֹגָגוּ (hitmogagu) as “melt” (KJV, NRSV, NIV, NJPS) or “dissolve” (NASB). The LXX renders it ἐσαλεύθησαν (esaleuthēsan, “are shaken”). The Hebrew root has a range of meanings: (1) “to melt,” of courage (Ps 107:26) or troops retreating (“melting away” in fear) in battle (1 Sam 14:16); (2) “to dissolve,” of mountains dissolving due to erosion (Amos 9:13); (3) “to quake, shake apart,” of mountains quaking, swaying backwards and forwards, coming apart, and collapsing in an earthquake (Amos 9:5; Pss 46:6 [7]; 75:3 [4]). The latter fits the imagery of v. 5 (violent earthquakes): the earth trembles in fear at the approach of the Divine Warrior (e.g., Hab 3:6). |
| (0.16) | (Mic 2:8) | 2 tc Heb “From the front of a garment glory [or perhaps, “a robe”] you strip off,” but this makes little if any sense. The term מִמּוּל (mimmul, “from the front of”) is probably the product of dittography (note the preceding word, which ends in [ם] mem) and subsequent suppression of ע (ʿayin). The translation assumes an emendation to מֵעַל (meʿal, “from upon”). The translation also assumes an emendation of שַׂלְמָה אֶדֶר (salmah ʾeder, “a garment, glory [or robe]”) to שֹׁלְמִים אֲדֶרֶת (sholemim ʾaderet, “[from] a friend the robe [you strip off]”). The MT’s אֶדֶר (ʾeder) is the result of improper division (the article has erroneously been attached to the preceding word) and haplography (of the final tav, which also begins the following word). |
| (0.16) | (Mic 1:14) | 5 tn Or “will be a deception.” The term אַכְזָב (ʾakhzav) is often translated “deception,” derived from the verb I כָּזָב (“to deceive, lie”; HALOT 467-68 s.v. I כזב). However, it probably means “what is dried up,” since (1) the noun elsewhere refers to an empty well or dried river in summer (Jer 15:18; cf. Job 6:15-20) (HALOT 45 s.v. אַכְזָב); (2) the place-name “Achzib” (אַכְזִיב) literally means “place on the אַכְזָב [dried up river]” (HALOT 45 s.v. אַכְזָב); and (3) it is derived from the verb II כָּזָב (“to dry up [brook]”; Isa 58:11), which also appears in Mishnaic Hebrew and Arabic. The point of the metaphor is that Achzib will be as disappointing to the kings of Israel as a dried up spring in the summer is to a thirsty traveler in the Jordanian desert. |
