Results 61 - 80 of 105 for proclaimed (0.001 seconds)
(0.20)(Jer 36:9)

tn There is some debate about the syntax of the words translatedAll the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew, it looks like these words are the subject ofproclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. <data ref="Bible:1Ki 21:9">1 Kgs 21:9data>, <data ref="Bible:1Ki 21:12">12data>; <data ref="Bible:Jon 3:7">Jonah 3:7data>). Hence many see these words as the object of the verb, which has an impersonal subjectthey.” This is most likely unless, as J. Bright thinks (<i>Jeremiahi> [AB], 180), the wordproclaimis used in a looser sense asobserved.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see <data ref="Bible:Jon 3:5">Jonah 3:5data>, which precedes the official proclamation in <data ref="Bible:Je 3:7">3:7data>. Jeremiah's Hebrew text reads, “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the <span class="smcaps">Lordspan>, all the people in Jerusalem and all the people who came from the cities of Judah into Jerusalem.” The sentence has been broken down and restructured to better conform with contemporary English style.

(0.20)(Jer 25:31)

sn There is undoubtedly a deliberate allusion here to thewars” (<i>Hebi> “sword”) that the <span class="smcaps">Lordspan> had said he would send raging through the nations (vv. <data ref="Bible:Je 25:16">16data>, <data ref="Bible:Je 25:27">27data>), and to thewar” (<i>Hebi> “sword”) that he is proclaiming against them (v. <data ref="Bible:Je 25:29">29data>).

(0.20)(Psa 81:1)

sn <i>Psalm 81i>. The psalmist calls Gods people to assemble for a festival and then proclaims Gods message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses Gods desire for his people to obey him, and promises divine protection in exchange for obedience.

(0.20)(Psa 40:9)

tn <i>Hebi> “I proclaim justice in the great assembly.” Thoughjusticeappears without a pronoun here, the <span class="smcaps">Lordspan>’s just acts are in view (see v. <data ref="Bible:Ps 40:10">10data>). Hisjustice” (<span class="hebrew">צֶדֶקspan>, <span class="translit">tsedeqspan>) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

(0.20)(Lev 23:21)

tn <i>Hebi> “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, <i>Leviticusi> [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, <i>Leviticusi> [WBC], 367).

(0.18)(Act 14:15)

tn <i>Grki> “in order that you should turn,” with <span class="greek">ἐπιστρέφεινspan> (<span class="translit">epistrepheinspan>) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive constructionproclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formalto get you to turnwould work, but might convey to some readers manipulativeness on the part of the apostles. Thusproclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like <data ref="Bible:1Th 1:9-10">1 Thess 1:9-10data>.

(0.18)(Luk 16:16)

tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supplyproclaimedbased on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more likein effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbseither the equative verb or one that is <i>alreadyi> mentioned in the preceding context (<i>ExSyni> 39).

(0.18)(Luk 9:21)

sn No explanation for the command <i>not to tell this to anyonei> is given, but the central section of Luke, chapters <data ref="Bible:Lu 9-19">9-19data>, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

(0.18)(Luk 4:18)

sn The essence of Jesusmessianic work is expressed in the phrase <i>to set freei>. This line from <data ref="Bible:Is 58">Isa 58data> says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesnt just proclaim the messagehe brings the deliverance. The word translated <i>set freei> is the same Greek word (<span class="greek">ἄφεσιςspan>, <span class="translit">aphesisspan>) translated <i>releasei> earlier in the verse.

(0.18)(Jer 4:16)

tc OrHere they come!” <i>Hebi> “Look!” orBehold!” OrAnnounce to the surrounding nations, indeed [or yes], proclaim to Jerusalem, ‘Besiegers…’” The text is very elliptical here. Some of the modern English versions appear to be emending the text from <span class="hebrew">הִנֵּהspan> (<span class="translit">hinnehspan>, “behold”) to either <span class="hebrew">הֵנָּהspan> (<span class="translit">hennahspan>, “these things”; so NEB), or <span class="hebrew">הַזֶּהspan> (<span class="translit">hazzehspan>, “this”; so NIV). The solution proposed here is as old as the LXX, which reads, “Behold, they have come.”

(0.18)(Job 36:33)

tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

(0.18)(Num 23:21)

tn The people are blessed because God is their king. In fact, the shout of acclamation is among themthey are proclaiming the <span class="smcaps">Lordspan> God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. <span class="hebrew">תְּרוּעָהspan>; <i>HALOTi> 1790-91 s.v.

(0.18)(Exo 20:24)

tn The verb is <span class="hebrew">זָכַרspan> (<span class="translit">zakharspan>, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind)—it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (<i>Exodusi> [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

(0.18)(Exo 3:15)

sn <i>Hebi> “Yahweh,” traditionally renderedthe <span class="smcaps">Lordspan>.” First the verbI AMwas used (v. <data ref="Bible:Ex 3:14">14data>) in place of the name to indicate its meaning and to remind Moses of Gods promise to be with him (v. <data ref="Bible:Ex 3:12">12data>). Now in v. <data ref="Bible:Ex 3:15">15data> the actual name is used for clear identification: “Yahwehhas sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

(0.17)(Jon 3:2)

tn The verb <span class="hebrew">קָרָאspan> (<span class="translit">qaraʾspan>, “proclaim”) is repeated from <data ref="Bible:Jon 1:2">1:2data> but with a significant variation. The phrase in <data ref="Bible:Jon 1:2">1:2data> was the adversative <span class="hebrew">קְרָא עָלspan> (<span class="translit">q<sup>esup>raʾ ʿalspan>, “proclaim against”), which often designates an announcement of threatened judgment (<data ref="Bible:1Ki 13:4">1 Kgs 13:4data>, <data ref="Bible:1Ki 13:32">32data>; <data ref="Bible:Je 49:29">Jer 49:29data>; <data ref="Bible:La 1:15">Lam 1:15data>). However, here the phrase is the more positive <span class="hebrew">קְרָא אֶלspan> (<span class="translit">q<sup>esup>raʾ ʿelspan>, “proclaim to”), which often indicates an oracle of deliverance or a call to repentance with an accompanying offer of deliverance either stated or implied (<data ref="Bible:De 20:10">Deut 20:10data>; <data ref="Bible:Is 40:2">Isa 40:2data>; <data ref="Bible:Zec 1:4">Zech 1:4data>; <i>HALOTi> 1129 s.v. <span class="hebrew">קראspan> 8; BDB 895 s.v. <span class="hebrew">קָרָאspan> 3.a). This shift from the adversative preposition <span class="hebrew">עַלspan> (“against”) to the more positive preposition <span class="hebrew">אֶלspan> (“to”) might signal a shift in Gods intentions, or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (<data ref="Bible:Jon 3:8-10">3:8-10data>). Jonah later complains that he knew all along that God was likely to relent from the threatened judgment (<data ref="Bible:Jon 4:2">4:2data>).

(0.15)(1Jo 4:8)

tn The author proclaims in <data ref="Bible:1Jn 4:8">4:8data> <span class="greek">ὁ θεὸς ἀγάπη ἐστίνspan> (<span class="translit">ho theos agapē estinspan>), but from a grammatical standpoint this is not a proposition in which subject and predicate nominative are interchangeable (“God is lovedoes not equallove is God”). The predicate noun is anarthrous, as it is in two other Johannine formulas describing God, “God is lightin <data ref="Bible:1Jn 1:5">1 John 1:5data> andGod is Spiritin <data ref="Bible:Jn 4:24">John 4:24data>. The anarthrous predicate suggests a qualitative force, not a mere abstraction, so that a quality of Gods character is what is described here.

(0.15)(Act 20:27)

tn Ordid not avoid.” BDAG 1041 s.v. <span class="greek">ὑποστέλλωspan> 2.b has “<i>shrink from, avoidi> implying fear…<span class="greek">οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαιspan> <i>I did not shrink from proclaimingi> <data ref="Bible:Ac 20:27">Ac 20:27data>”; L&N 13.160 hasto hold oneself back from doing something, with the implication of some fearful concern—‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ <data ref="Bible:Ac 20:27">Ac 20:27data>.”

(0.15)(Joh 20:23)

sn The statement by Jesus about forgive or retaining <i>anyones sinsi> finds its closest parallel in <data ref="Bible:Mt 16:19">Matt 16:19data> and <data ref="Bible:Mt 18:18">18:18data>. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to thepowerof proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. <data ref="Bible:Jn 15:27">15:27data>; <data ref="Bible:Jn 16:1-4">16:1-4data>; <data ref="Bible:Jn 17:18">17:18data>).

(0.15)(Mar 4:41)

sn This section in Mark (<data ref="Bible:Mk 4:35-5:43">4:35-5:43data>) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairusdaughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesusright to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

(0.15)(Mat 21:9)

tn The expression <span class="greek">῾Ωσαννάspan> (<span class="translit">hōsannaspan>, literally in Hebrew, “O Lord, save”) in the quotation from <data ref="Bible:Ps 118:25-26">Ps 118:25-26data> was probably by this time a familiar liturgical expression of praise, on the order ofHail to the king,” although both the underlying Aramaic and Hebrew expressions meantO Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, <i>TDNTi> 9:682-84.