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Discovery Box| (0.20) | (Luk 4:22) | 3 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question. |
| (0.20) | (Luk 3:14) | 4 tn The term translated “accusation” (συκοφαντήσητε, sukophantēsēte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations. |
| (0.20) | (Luk 3:14) | 3 tn Or “Rob no one.” The term διασείσητε (diaseisēte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling. |
| (0.20) | (Luk 1:13) | 1 sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age. |
| (0.20) | (Luk 1:10) | 3 tn The plural verb is used here on the probability that the crowd acted as individuals, each person praying on their own but at the same time. English versions are divided on how they handle this; see, e.g., NRSV, HCSB, which have the singular verb “was praying.” |
| (0.20) | (Mar 13:25) | 1 sn An allusion to Isa 13:10; 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely. |
| (0.20) | (Mar 12:35) | 3 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man. |
| (0.20) | (Mar 12:17) | 1 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap. |
| (0.20) | (Mar 4:37) | 2 sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence. |
| (0.20) | (Mat 25:3) | 2 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil. |
| (0.20) | (Mat 24:29) | 3 sn An allusion to Isa 13:10; 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely. |
| (0.20) | (Mat 22:42) | 2 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man. |
| (0.20) | (Mat 22:21) | 3 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap. |
| (0.20) | (Mat 9:11) | 2 sn The issue here is inappropriate associations (on the status of tax collectors see the note at 5:46; the phrase often occurs in the NT in collocation with sinners). Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean because of who he associates with. |
| (0.20) | (Mat 6:16) | 2 tn Here the term “disfigure” (employed in a number of translations) was not used because it could convey to the modern reader the notion of physical mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.” |
| (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 2:16) | 1 sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (Ezra 9-10). |
| (0.20) | (Zec 10:12) | 1 tc Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both BHK and BHS suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11). |
| (0.20) | (Zec 10:10) | 1 sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11). |
| (0.20) | (Hag 2:17) | 2 tn Heb “and there was not with you to me.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings. |
