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(0.60) (Mat 2:16)

sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

(0.60) (Jon 1:1)

tn The Targum (Aramaic translation) of Jonah 1:1 interprets the Hebrew as, “There was a word of prophecy from the Lord” (cf. Tg. Hos 1:1).

(0.60) (Jer 43:10)

sn This is another of those symbolic prophecies of Jeremiah that involved an action and an explanation. Cf. Jer 19 and 27.

(0.60) (Jer 27:15)

sn For the fulfillment of this prophecy see Jer 39:5-7; 52:7-11; 2 Kgs 25:4-7.

(0.60) (Jer 11:19)

sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) to his progeny. Jeremiah was not married and had no children.

(0.57) (Num 23:1)

sn The first part of Balaam’s activity ends in disaster for Balak—he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).

(0.52) (Amo 8:2)

sn There is a sound play here. The Hebrew word קֵץ (qets, “end”) sounds like קָיִץ (qayits, “summer fruit”). Possibly they were pronounced alike in the Northern dialect of Hebrew. This is a case where the vision is not the prophecy, but simply the occasion for a prophecy. The basket of summer fruit is only relevant as a means to get Amos to say qayits (קָיִץ) as an occasion for the Lord to say qets (קֵץ) and make the prophecy. Cf. Jer 1:11-14; Amos 7:7-8.

(0.50) (2Pe 1:21)

tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anthrōpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9).

(0.50) (2Pe 1:14)

sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.

(0.50) (Act 27:22)

sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.

(0.50) (Act 19:6)

sn The coming of the Holy Spirit here is another case where the Spirit comes and prophecy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

(0.50) (Zep 3:4)

sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the Lord (see Jer 23:32).

(0.50) (Jer 49:22)

sn Cf. Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.

(0.50) (Jer 46:2)

sn The fourth year of Jehoiakim’s reign proved very significant in Jeremiah's prophecies. It was in that same year that he issued the prophecies against the foreign nations recorded in Jer 25 (and probably the prophecies recorded here in Jer 46-51). In that year he had Baruch record and read to the people gathered in the temple all the prophecies he had uttered against Judah and Jerusalem up to that point, in the hopes that they would repent and the nation would be spared. The fourth year of Jehoiakim (605 b.c.) marked a significant shift in the balance of power in Palestine. With the defeat of Necho at Carchemish in that year, the area came under the control of Nebuchadnezzar, and Judah and the surrounding nations had two options, either submit to Babylon and pay tribute, or suffer the consequences of death in war or exile in Babylon for failure to submit.

(0.50) (Jer 38:3)

sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.

(0.50) (Jer 32:43)

tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

(0.50) (Jer 32:37)

tn Though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophecy is given (see study note on v. 1 for the date).

(0.50) (Jer 32:36)

tn Heb “you.” However, the pronoun is plural and is addressed to more people than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

(0.50) (Jer 29:20)

sn The shift from third person to first person is common in Hebrew poetry and prophecy but not in English style. The Lord uses “the Lord’s message” as a technical term, probably to emphasize its authority.

(0.50) (Jer 19:3)

tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11 and 2 Kgs 21:12 for similar prophecies.



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