Results 41 - 60 of 105 for proclaimed (0.000 seconds)
(0.28)(Mat 10:27)

tn The expressionproclaim from the housetopsis an idiom for proclaiming something publicly (L&amp;N 7.51; BDAG 266 s.v. <span class="greek">δῶμαspan>). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

(0.28)(Exo 24:12)

sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

(0.25)(Eph 3:8)

sn The parallel phrases <i>to proclaimi> and <i>to enlighteni> which follow indicate why Gods grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. <data ref="Bible:Ac 13:47">Acts 13:47data>).

(0.25)(Act 20:25)

sn Note how Pauls usage of the expression <i>proclaiming the kingdomi> is associated with (and intertwined with) his testifying <i>to the good news of Gods gracei> in v. <data ref="Bible:Ac 20:24">24data>. For Paul the two concepts were interrelated.

(0.25)(Act 13:24)

tn <i>Grki> “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

(0.25)(Act 10:36)

sn <i>He is Lord of alli>. Though a parenthetical remark, this is the theological key to the speech. Jesus <i>is Lord of alli>, so the gospel can go to all. The rest of the speech proclaims Jesusauthority.

(0.25)(Jer 19:1)

sn The civil and religious leaders are referred to here. They were to be witnesses of the symbolic act and of the message that Jeremiah proclaimed to the leaders of Jerusalem and to its citizens (see v. <data ref="Bible:Je 19:3">3data>).

(0.25)(Jer 3:12)

tn <i>Hebi> “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.

(0.25)(Isa 45:19)

tn The translation above assumes that <span class="hebrew">צֶדֶקspan> (<span class="translit">tsedeqspan>) and <span class="hebrew">מֵישָׁרִיםspan> (<span class="translit">mesharimspan>) are adverbial accusatives (see <data ref="Bible:Is 33:15">33:15data>). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”

(0.25)(Psa 145:6)

tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmists wish, “may they proclaim.”

(0.25)(2Ki 23:16)

tc The MT is much shorter than this. It reads, “according to the word of the <span class="smcaps">Lordspan> which the man of God proclaimed, who proclaimed these words.” The LXX has a much longer text at this point. It reads: “[which was proclaimed by the man of God] while Jeroboam stood by the altar at a celebration. Then he turned and saw the grave of the man of God [who proclaimed these words].” The extra material attested in the LXX was probably accidentally omitted in the Hebrew tradition when a scribes eye jumped from the first occurrence of the phraseman of God” (which appears right before the extra material) and the second occurrence of the phrase (which appears at the end of the extra material).

(0.21)(1Jo 1:1)

tn The phraseThis is what we proclaim to youis not in the Greek text, but has been supplied to clarify the English. The main verb which governs all of these relative clauses is <span class="greek">ἀπαγγέλλομενspan> (<span class="translit">apangellomenspan>) in v. <data ref="Bible:1Jn 1:3">3data>. This is important for the proper understanding of the relative clauses in v. <data ref="Bible:1Jn 1:1">1data>, because the main verb <span class="greek">ἀπαγγέλλομενspan> in v. <data ref="Bible:1Jn 1:3">3data> makes it clear that all of the relative clauses in vv. <data ref="Bible:1Jn 1:1">1data> and <data ref="Bible:1Jn 1:3">3data> are the <i>objectsi> of the authors proclamation to the readers rather than the <i>subjectsi>. To indicate this the phraseThis is what we proclaim to youhas been supplied at the beginning of v. <data ref="Bible:1Jn 1:1">1data>.

(0.21)(Mar 1:1)

tn The genitive in the phrase <span class="greek">τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦspan> (<span class="translit">tou euangeliou Iēsou Christouspan>, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see <i>ExSyni> 119-21; M. Zerwick, <i>Biblical Greeki>, §§36-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.

(0.21)(Pro 20:6)

tn <i>Hebi> “many a man calls/proclaims a man of his loyal love.” The Syriac and <i>Tgi>. <data ref="Bible:Pr 20:6">Prov 20:6data> render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, <i>Proverbsi> [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context ismany proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.

(0.20)(Act 16:17)

tn <i>Grki> “slaves.” See the note on the wordservantsin <data ref="Bible:Ac 2:18">2:18data>. The translationservantswas used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status asslaves of the Most High God.”

(0.20)(Act 16:17)

sn <i>Proclaiming to you the way of salvationi>. The remarks were an ironic recognition of Pauls authority, but he did not desire such a witness, possibly for fear of confusion. Her expression <i>the Most High Godi> might have been understood as Zeus by the audience.

(0.20)(Act 9:20)

tn The <span class="greek">ὅτιspan> (<span class="translit">hotispan>) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun <span class="greek">οὗτοςspan> (<span class="translit">houtosspan>) combined with the present tense verb <span class="greek">ἐστινspan> (<span class="translit">estinspan>) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

(0.20)(Act 4:29)

sn <i>Grant to your servants to speak your message with great couragei>. The request is not for a stop to persecution or revenge on the opponents, but for boldness (<i>great couragei>) to carry out the mission of proclaiming the message of what God is doing through Jesus.

(0.20)(Joh 4:42)

sn There is irony in the Samaritansdeclaration that Jesus was really <i>the Savior of the worldi>, an irony foreshadowed in the prologue to the Fourth Gospel (<data ref="Bible:Jn 1:11">1:11data>): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but <i>the Savior of the worldi>.

(0.20)(Luk 4:19)

sn <i>The year of the Lords favori> (<i>Grki> “the acceptable year of the Lord”) is a description of the Year of Jubilee (<data ref="Bible:Le 25:10">Lev 25:10data>). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.